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VOL. 5 JANUARY, 1958 NO. 1 

*Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul/ 1 Peter 2? 1 1 

One thousand years with Christ as king, 
0, blest and happy reign; 
Man will be free from vexing cares. 
Free from all grief and pain* 

No sirens wail, no accidents. 
No threat of war, no midnight raid. 
No earthquake shock, no sudden storm. 
Nothing to dread or make afraid. 

No crime, no courts, no prison bars. 
No one to hxirt or seek to harm. 
No rich, no poor, no small, no great. 
None to oppress or cause alarm. 

Then all shall know and worship God 
And own his sway and serve his Son, 
For love shall be the ruling force. 
In earth and heaven his will be done. 

But some will not those years enjoy. 
Instead the silent tomb. 
Only to rise and face at last 
A swift and certain doom. 

For only those who serve Him here. 
And for that time prepare. 
Shall be with Him those thousand years, 
His glory share. 

— -J.G. Hootman, Modesto, Calif. 


THE PILGRIM ii o religious magazine published monthly by Daniel F. Wolf in the 
interests of the members of The Old Brethren Church. Subscription rate: $1.50 per yeor. 
Sample copies sent free on request. Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Colif. 


By the time this issue of the Pilgrim reaches its 
readers^ 1957 will have passed into history and a new 
year, 1958, will have begiin. So far as we are able 
to determine, time concerns only this world, and seems 
to be but a comparative measure of the duration of one 
event in relation to another. For we are told. in the 
Bible that "one day is with the Lord as a thousand 
years, and a thousand years as one day," No doubt 
this fact is the reason for the confusion of the 
scientists who speculate regarding the time required 
for the creation of "things which are seen." 

There is no indication in the Bible, or out of it, 
that anything outside of the world or with God is 
reckoned by time. The statement in Exodus 20:11, 
"For in six days the Lord made heaven and earth, the 
sea, and all that in them is, and rested on the seven- 
th day" is in relation to tilings and creatures of 
this world and not of God<s eternal being. So creat- 
ion was an act of God and not a measure of duration. 
Man cannot measure nor compare Eternity, Science is 
helpless here, for outside of this earth and things 
that are related to it, is "infinity." But we are 
told in Isa. 57:l5 that God INHABITS eternity. 

The Bible tells us of the beginning of time and 
the creation of the heaven and the earth and things 
that are therein, but says, "The things which are 
seen are only temporal, but the things which are not 
seen are eternal." "So that things which are seen 
were not made of things which do appear." Heb. 11 ;3. 
In Romans 1:20 it is said, "For the invisible things 
of him (God) from the creation of tkxe world are clear- 
ly seen, being understood by the things which are 
made, even his eternal power and Godhead." 

There is much in the Bible about intelligent beings 


and habitation BEFORE this world was created „ At no 
place is it said that the earth and the world that we • 
know were made of NOTHINGj but, "the things which are 
seen were made of THINGS WHICH DO NOT APPEAR." Micah • 
$:2, prophesying of the coming Redeemer, says, "whose 
goings forth have been from of old, from everlasting." 
Jesus hicnself praying to tiie Father (John 17:5)j says,' 
"And now 6 Father, glorify thou me with thine own 
sel,^' with the glory which I had with thee before the 
world was." Titus 1:2 says that God promised eternal 
life "before the world began," and in John 1:1-3 we 
read that the Word (Christ) was with God in the begin- 
ning and "All things were made by him; and without 
him was not anything made that was made." 

In Gen. 1:U,$ we are told of the beginning of time 
in these words: "And Ood divided the light from the 
darkness. And God called the light Day, and the dark- 
ness he called Night. And the evening and the morrxing 
were the FIRST DAYo" And when its purposes are accom- 
plished then an angel, who may have had part in the 
great and joyl*ul song of praise, when "the morning 
stars sang together and all the sons of God shouted 
for joy" when the foundations of the earth were laid, • 
will stand upon the sea and upon the earth and lift 
his hand to heaven, and sxfare by him that liveth for- 
ever and ever, who created heaven, and the things 
that therein are, and the earth, and the things that 
therein are, and the sea, and the things which are 
therein, that time should be no longer," 

Thus time began with the creation of this world, 
and ends when it is passed away. "For the heavens 
and earth which are now, by the same Word are kept in 
store, reserved unto fire against the day of judgment 
and perdition of ungodly men. . . But the day of the 
Lord will come as a thief in the night; in the which 
the heavens shall pass away with a great noise, and 
the elements shall melt with fervent heat, the earth 
also and the works that are therein shall be burned 
up, , . Nevertheless we according to his promise look 
for new heavens and a new earth, wherein dwelleth 
righteousness." II Peter 3:7-13. "And I saw a new 


heaven and a new earth: for the first heaven and first 
earth were passed away; and there was no more sea. 
And I John saw the holy city. New Jerusalem^ coming 
down from God out of heaven, prepared as a bride 
adorned for her husband. And I heard a great voice 
out of heaven saying. Behold, the tabernacle of God 
is with men, and he will dwell with them, and they 
shall be his people, and God himself shall be with 
them and be their God. . . And the pity had no need 
of the sun, neither of the moon, to shine in it: for 
the glory of God did lighten it, and the Lamb is the 
light thereof^ . . and the gates of it shall not be 
shut at all by day: for there is no night there." 

Rev. 21:1-25. 

It has long been a prominent belief in the church 
that the glorious return of our Lord to earth will 
.take place before or soon after the end of our pres- 
ent century, which is believed to be about six thous- 
and years from the creation. Such a belief is not 
without some Biblical foundation, and ciirrent world 
events seem to indicate that we may be very near to 
the time »*when the Lord Jesus shall be revealed from 
heaven with hia mighty angala, in flaming fire taking 
vengeance on them that know not God, and that obey 
not the gospel of our Lord Jesus Christ: who shall be 
punished with everlasting destruction from the pres- 
ence of the Lord, and from the glory of his power; 
when he shall come to be glorified in his saints, and 
to be admired in all them that believe. . . in that 
day." II Thess. 1:7-10. 

It was said by the apostle John nearly 1900 years 
ago, "It is the last time." And Heb. 9:26 says of 
the Atonement which Jesus made on the cross, more 
than 1900 yeai'S ago, "But once in the end of the world 
hath he appeared to put away sin by the sacrifice of 
himself." If the time in which our Lord was crucified 
was in the "end of tne world," and John's time was the 
"last time," how near then might we be to the END of 
last time? 

Approximately one hiuidred years ago, or about the 
middle of the 19th century, is considered the begin- 


ning of the great age of materialism and industrial- 
ization of the western world. And now about one 
hundred years later, or middle of the 20th century, 
marks the beginning of the "atom" and "space" age. 
19h$ saw the advancement of science into the hitherto 
unknown secrets of the atom, while 19^7 has seen what 
may be even a more significant advancement — into 
space; all of which may well be the portends and pre- 
paration for the deceptive wonders of the "false 
prophet" or two horned second beast of Rev. 13: 11> 
who "doeth GREAT VTGNDERS, so that he maketh fire come 
down from heaven on the earth in the sight of men, 
and deceiveth them that dwell on the earth by the 
means of those miracles which he had power to do in 
the sight of the beast. " We read of this same charac- 
ter again in Rev. 19:20, and of his defeat by the 
conquering KING OF KINGS AND LORD OF LORDS, and of 
his ultimate consignment to the "lake of fire burning 
with brimstone." The description of the deceptive 
miracles of the "second beast" of Rev, 13:13^lU and 
that of the "false prophet". Rev. 19:20, seems to be 
the sairie as that of the "man of sin" in II Thess. 2: 
9,10 and is evidently the same character or person, 
of v7hom it is said in verse 8, "The Lord shall con- 
sume with the spirit of his mouth, and shall destroy 
with the brightness of his coming." 

Thus we may already be beholding the opening phases 
of the final things that are to happen to this world 
and its inhabitants; and while thay are fearful sights 
and wonders indeed to behold, yet in Jesus Christ we 
can face the future with confidence and assurance; 
even as the apostle gives comfort and assurance to 
the^ Thessalonian brethren in verses 13, lU: "But we are 
bound to give thanks always to God for you, brethren 
beloved of the Lord, because God hath from the begin- 
ning chosen you to salvation through sanctif ication 
of the Spirit and belief of the truth: whereunto he 
called jrou by our gospel, to the obtaining of the 
glory of oMt Lord Jesus Christ," — D.F.¥. 


By David A. Sidles 

In the Gospel recorded by St, Luke, chapter 18:1-9, 
Jesus illustrates by parable the need, tlie force and 
efficacy of faithful and persistant prayer. The 
Force of importunuty upon an unjust judge, so inde- , 
pendent, with no regard for man nor God, had its 
drawing power upon even suph an one to bring from 
him the favor so eagerly sought by the troubled widow, 
Jesus using "this figure to teach the effectiveness 
of continued intercession in prayer; for he declares 
"And will not God avenge his own elect, which cry 
day and night unto him, though he bear long with them? 
I tell you he vri.ll avenge them speedily, " Then the 
question: "Nevertheless when the Son of man cometh, 
shall he find faith on the earth?" evidently signi- 
fying that then such faith will not be univeral. But 
we know that then there will be some such faith, 

Man's utter lack of ability and power to save him- , 
self by his own resources; his finite poverty and 
insufficiency to lift himself to immortal glory, can 
and should persiiade him to praise God for this oppor- 
txmity and power of communication with him: for pray- 
er is the life-line and medium through which the child 
of God receives strength, comfort, wisdom and every 
sustaining element on his earthly pilgrimage toward 
the heavenly land. 

Prayer, fervent prayer is as essential to a holy 
life as meat and drink are to our mortal bodies; so 
that a prayer less life can only result in spiritual 
atrophy and death. The Word says, "The fervent and 
effectual prayer of a righteous man availeth much," 
This is evidenced by the numerous Bible instances 
where prayers were heard and answered by Him whose 
eyes are over the righteous, and his ears are open 
to their prayers. let we must know that he does not 
hear all prayers to bless. Jesus reproved the Phari- 
sees for their long prayers, to be seen of men^ 

In Isaiah 1:1^ we see where the word of the Lord 
came to the prophet saying, "And when ye spread forth 


jowr hands, I will hide mine eyes from you: yea when 
•ye make many prayers I will not hear,'* Atiab^s pro- 
phets did not want for zeal and display in their 
prayers to Baal their idol god, but after Elijah in 
unfaltering faith prayed to the living God, the fire 
came down from heaven in a super demonstration of 
God's power 

God has provided the instrumentality of prayer; 
and it is his will that his children ask, seek and 
knock that he may supply their needs; for his eyes 
are over the righteous, and his ears are open to their 

Many definite and positive promises are given us 
in the New Testament Scriptures that whatsoever by 
faith we ask in prayer, it shall be given. But this 
must be qualified, for we can only consistently ask 
for our needs according to his will^ That not all 
manner of conduct in worship is acceptable with God 
is seen in the words of the prophet Amos chapter 5, 
**I hate, I despise your feast days, and I will not 
smell in your solemn assemblies, though ye offer me 
burnt offerings, I will not accept them: neither will 
I regard the peace offerings of your fat beasts. Take 
thou away from me the noise of thy songs; for I will 
not hear the melody of thy viols. " 

When Israel groaned under the heavy load of Egypt- 
ian bondage: then the power of prayer was brought to 
bear, for God said, "I have seen the affliction of my 
people which is in Egypt, and I have heard their 
groanings, and am come to deliver them." When Hese- 
kiah was told "Set thine house in order; for thou 
Shalt die, and not live," then he prayed and God said, 
"I have heard thy prayer, I have seen thy tears « . . 
and will add xinto thy days fifteen years." 

Two men went to the temple to pray, Luke 18» One 
in high estimation of his own goodness, the other in . 
deep realization of his weakness and need of mercy. 
Now which one touched the eye and heart of Him from 
whom all blessings flow? God reigns on high, but 
ne'er confines his goodness to the skies. Through all 
the earth his bounty shines, and every need supplies. 


Daniel ceased not to pray^ and it brought deliver- 
ance from the lion's den. His most pathetic prayer, 
chapter 9, invoked the presence of tlrie angel Gabx'iel 
in response to his intercession. Elijah's earnest 
and persistant prayer caused the rain to be withheld: 
and again to fall in its blessing. 

When the disciples of Jesus failed in casting out 
a devil^ Matt. 17, Jes\is plainly told them why; that 
this kind goeth not out but by prayer and fasting. 
It is perhaps true that many of us do not recognise 
the value and power of prayer and fasting. The most 
fervent and effectual prayer is perhaps that given by 
our Lord in Matt. 6:6; *'But thou when tliou prayest, 
enter into thy closet, and when thou hast shut the 
door, pray to thy Father which is in secret; and thy 
Father wich seeth in secret shall reward thee openly." 
That closet may be in the silent wakef lal hours of the 
night: or anywhere, where none but God can hear. 

In Matt. 6:7 Jesus plainly tells of the needless 
vanity of long prayers, as the heathen do, for they 
think they shall be heard for their much speaking. 
Our motives are open to the eyes of him with whom 
we have to do. Yes our motives read, our thoughts 
explored. Our hearts revealed to thee Lord, 

May God give us unblemished faith in prayer. ' 

There is a power that man pan wield 

When mortal aid is vain. 
That eye, that arm, that love to reach. 

That listening ear to gain,* 

That power is prayer, which soars on high. 

Through Jesus to the throne; 
And moves the hand that moves the world 

To bring salvation down. 

— Rossville, Indiana. 

' The Bible not only furnishes a perfect standard 
df conduct, but it also makes provision for conform- 
ity to it by the process of regeneration and the 
operation of the Holy Spirit. —Selected* 


By Daniel Kaufman 
A selected article in Oct* 1911 Vindicator. 

The divorce question is well summed up by our 
Savior in ansv/er to questions put to him by the Phari- 
sees (Matt, 19:7-9.) Having uttered the words, ^iWhat* 
therefore God hath joined together let not man put 
assunder," He was immediately confronted with the 
question, "Why did Moses then command to give a writ- 
ing of divorcement?" The answer ought to be studied 
by every one interested in the question, especially 
by the j^g^ on the bench. "He saith unto them, Moses, 
because of the hardness of your hearts suffered you 
to put away your W3.ves: but from the beginning it was 
not so." This leads us to the foundation of the div- 
orce question. Let us therefore hear what the Bible 
has to say about it, 

*^rt/hat therefore God hath joined together, let not 
man put assunder." 

"Art thou bound unto a wife? Seek not to be loosed. 
Art thou loosed from a wife seek not a wife." I Cor. 7. 

"The wife is bound by the law as long as her husb- 
and liveth." I Cor« 7:39. 

"Let not the wife depart from her husband: but and 
if she depart, let her remain lonmarried, or be recon- 
ciled to her husband," I Cor. 7:10,11. 

"Whosoever shall marry her that is divorced com- 
mitteth adultery." Matt, 5:32; 19:9; Luke 16: 18. 

"If a woman shall put away her husband, and be 
married to another, she comrnitteth ad\iltery. Mk. 10:12. 

"l^Jhosoever shall put away his wife, and marry 
another, commit teth adultery against her J' Mark 10: 11; 
Luke 16:18, 

(Where two references are appended to a quotation 
we give the exact wording of the first, while the 
second gives the same in substance.) 

The first six of these quotations are positive 
declarations, not disputed by anything said by Christ 
and the apostles. So it is safe to accept them as 
being absolutely correct without argument or disputa- 


tion. Matt, 5:32j 19:9 corroborates the last statement 
quoted, but puts in a qualifying clause ''except it be 
for fornication." As this constitutes the famous 
"single exception," it is well that we give that spec- 
ial attention ♦ 

This has by many been construed to mean that for 
this one cause a man may put away his wife, marry 
another another woman, and still be free from the 
heinous sin of adultery. We object to this construc- 
tion, for three reasons; (1) It is not in harmony ... 
with the first six quotations given, (2.) It would 
accord to man a privilege which is absolutely denied 
to woman, (3.) If we accept this explanation as cor- 
rect, we must find fault with Mark and Luke for not 
Quoting Christ aright, for they make unqualified state- 
ments that any man who divorces a wife and marries 
another commits adultery. So if we are disposed to 
defend the "single exception, " the most that we could 
do would be to establish a conflict between apostles, 
one holding out in favor of the "single exception," 
and two against it. But if we are looking for harmony 
we will find no trouble in harmonizing the "except it 
be" of Matthew with the "against her" of Mark. This 
is, if a man divorces an adulterous wife, he can not 
"cause her to commit adxiltery" (Matt. 5:32) for she 
has already fallen under that sin; but it does not say 
that the marriage under such circumstances would nul- 
ify the fact as put forth in the other references 
quoted. It does not give the privilege to mary anoth- 
er while his former companion lives, even though she 
be an adulteress, for then he would debar her from the 
privilege of making restitution according to I Cor. 7: 

A careful examination of these Scriptures estab- 
lishes these truths. 

1. When one man and' one woman become one flesh 
they are united for life. 

2. That no man, not even the judge upon the bench, 
has the right to nulify the \mion. 

3« That it was because of the degraded condition 
of fallen man that Moses permitted the writing of a 


bill of divorc^n^nt, but it was not so in the begins 
ning, neither is it so -under the teaching of Christ. 
(Polygamy coxild be defended on the same grounds). 
U« Th^t for fornication a coirpanion inay be put 

5. That such should r^ir\ain unmarried until a recon- 
ciliation be effected* 

6. That to jnarry a divorced person is adultery, . 
This last statement is ^necessarily a fact, because 

no one who is **one flesh" with wife No* 1 can live as 
lif e ^cojitpanion with wife No, 2 without living in adul 
tery. Therefore whoever lives with wife No. 2 lives. 
in adulterous relations so long aa wif^ No. 1 lives. 

We are aware that in coni^ection with the question ' 
now under consideration there are many circumstances 
to explain and jriary questions to answer which perplex 
many people and .draw on people ' s syiopathy. But here 
are plaia Scrip t^^res, and no one id-io loves God and 
human souls should try to substitute sympathy for 
Bible. There is no casp so pathetip a^ the picture 
which our Saviour paints of the final judgment. Yet 
that is God's Word, and nq amount of sympathy will 
keep the Great Judge from saying the words which will 
remind the millions of unredeemable souls of their 
certain and everlasting doom. Ifien we are confronted 
with plain Scriptures we want to take God at his Word 
and tell the people what the Word teaches. >rell the 
people the straight truth so far as God has revealed 
it to you, and let all the guilty ones feel thati the 
only sympathy which will avail them anything is the 
mercy of God which comes to all who take. him at his 
Word and trust his pardoning grace. 

The divorce dockets of our land tell the awful 
story of what it means to trifle with the sacred in-- 
stitution of iriarriage and of the divine decree. '»What 
God hath joined together, let not man put assunder." 

Lord grant us grace to teach the entire truth. 

It is difficult for the Holy Spirit to fill a xnan 
who is already overflowing with self .— Selected. 



The order and meaning of the Lord « s Supper is set 
forth I Cor. 11; but in chap. 10 the apostle eir^jha- 
sises a specially iinportant principle, namely, that 
fellowship at the Lord's Table demands separation 
from all things opposed to it, or inconsistent with 
it» He shows that all who partake at the Table are 
identified with all that it expresses; just as all 
who partook in Israelis sacrifices of old were ident- 
ified with the alter upon which they were offered, 
Thearefore,. to have fellowship with whatever thing's 
are anti -Christian is to be definitely associated 
with what is opposed to Christ— a very serioiis con- 

When an assembly meet to "break bread," they enter 
a wonderful communion or participation: tliey are 
sharers in the body and blood of the Ixxrd. That body 
has been given for them as the perfect and all-suffic- 
ient sacrifice to God; that blood in its eternal effi- 
cacy has been shed for the remission of sins. In this 
Divine Substitute they are fxilly accepted before God^ 
and now one with Him by a union indlsaolubl©. Aa 
they worship the Father in spirit and in truth, and 
partake of the emblems, they enter in thought into the 
significance of the Cross, with bowed hearts, often 
too fiill for words to express the felt emotions. 

There is a cancer attacking the spiritual state of 
many professed believers, causing serious symptoms of 
insensibility to the things of God» Jt is the lure 
of this present godless age, in its round of pleasures 
and worldly associations, spiritually called adultery 
and fornication (I John 2:15-17; Jas.U:U)» At the 
time when Israel provoked God to jealousy with their 
golden calf, there ensued an almost xmbelievable 
state of religious confusion: Aaron the High Priest 
built an alter before the calf, ard said, "Tomorrow 
is a feast to the Lordl" The people broiight their 
burnt offerings, and "sat down to eat and to drink, 
and rose up to play" (not pray) —they danced before 
the idol! (Ex. 32). 

■iic -Tr'^»'«niffif^«^«rT^'-^y»aaaieetta:?W!i^^ 


The parallel is found today when professed members 
of Christ sit down to partake of His Supper (Supposed- 
ly one with Him in His death and resurrection) , and 
rise \ip and join in, more or less, with the ways and 
pleasures of this condemned world, for the rest of 
the week. It is the sin idolatry: other obje ts have 
displaced the Christ of God in the heart's affection. 

The issue is quite clear: Christ or the world! 
There can be no compromise. It is Christ and His re- 
jection, or the world and its favour; it is the Lord's 
Table, or '^the table of demons" (all unholy fellow- 
ship). A choice must be made and a decision reached; 
a laying aside of all things inconsistent with the 
truth of the Lord's Table. 

"Let a man examine himself, and so let him eat of 
that bread, and drink of that cup. For he that eateth 
and drinketh unworthily, eateth and drinketh damnation 
to himself, not discerning the Lord's body." I Cor. 
11: 28,29.— Selected from a pamphlet sent in by 
Brother Edward Hoyer, Goshen, Indiana, 

From. a brother to the Gospel Visitor, 186^ 

Dear Brethren, in the Lord: Since there seems to 
be a spirit of self-will manifested among us, I desire 
to make a few remarks xipon this subject. 

Brethren, let me speak freely. I must frankly ac- 
knowledge my ignorance. Although I was baptized into 
the Holy Ghost, it was sometime afterwards before I 
even knew what he was. It may perhaps be the same 
with some more of us, I cannot tell, God knoweth. 

Oh! that all God's creation could be brought to 
conteir^alate his excellency. But alasi the world 
knows him not. The great and wise men of the day 
know him not. And why? Because they are self-willed. 
Those who ride upon the mountain tide of popularity 
know him not. And why? Because tJiey are self-willed. 
Do you see , brethren, how "we wrestle not against 
* flesh and blood, but against principalities, against 
powers, against the rulers of the darkness of this 


world, against spiritual wickedness in high places?" 
E^h. 6: 12} Luke 22: ^3- And seeing we have to fight 
with such powerful enemies, how necessary it 4s that 
we show them no countenance. And the beat way is for 
us to "strive^ to get in full possession of the Holy 
Ghost, which is the spirit of truth," John 15; 26, 
And to do this requires a con^lete sacrifice of our 
selfish inclinations, and a full resignation to the 
will of God as revealed in %he Holy Bible, becoming 
humbly submiseive-to the teachings of the Holt, Spirit. 

We will examine some of the benefits of being in 
possjeesion of the Holy Spirit. It is through him that 
we have a more sure wo^ of praphecy, whar^unto w^ do 
well if we take heed, as unto a light that shine th in. 
a dark place. . . "For the prophecy came not In old 
time by the will of man: but holy men of Go4 spake as 
they were moved by the Holy Ghost." It was through 
himth^t the fathers of old "saw the promises afar of f, 
and were persuaded of them, and embraced them, and 
confessed that they were strangers and pilgrims on the 
earth." It was through him that they had tha assur- 
ance of being God's children on earth; and it is 
through him that "they have the right to the tree of 
life," and can enter in through the gates into the 
city. It was through him that the apostles could de- 
clare with irristible power the great and glorious 
plan of salvation. It was by him that omr forefathers 
were made heirs and joint heirs with the Lord Jesus in 
gloiy. He is a living witness to the divine origin of 
religion, and by him we obtain a fxill assurance of 
eternal salvation. This is but a faint view of his 
worth, and I will close by saying, let us strive to 
have the carnal mind, which is self-will, completely 
slain and thereby become in full possession of the 
Holy Spirit. And as sure aa the Bible is the book of 
God, it will lead us into one mind and spirit, and 
contention and strife will flee away, and spiritual 
darkness will be dispelled, as natural darkness is 
by the morning. Sim. . 

I would like to hear more on this subject 

Your in love, P.D.- 


(A story with a moral) 

The great ship »*WHITE-SEPULCHRE" prepares to put 
to sea* Her proposed pas&exigos number a thousand, 
while her Manifest shows five million dollars worth 
of freight in her hold. The Agent, the Captain, and 
her Chief Engineer are sitting together in the Cap- 
tain's room the day before the sailing congratulating 
themselves on their good business and future prospects, 
when the Second Engineer hurriedly enters and says, 
»I beg your pardon, gentlemen, but one of my greasers 
reports a cracked plate in one of the boilers of the 
Starboard battery and a serious break in the cylinder 
head of the port engine, and belie\res that the machin- 
ery has been tampered with, and I suggest. Chief, that 
we make a thourough investigation this afternoon and 
be able to report to the Captain the exact condition 
of the ship tonight. 

The faces of the men addressed looked somewhat dis- 
turbed, and the Agent quickly answers: "The trouble is. 
Engineer, if you start such an investigation there is 
no telling where it will end. Some months ago one of 
the officers reported a weak plate in the bottom and 
we delayed a day to take it out, but it was not so bad, 
and I suppose that there are many of them now in worse 
condition, but they have held in place for some years 
and I say let well enough alone, she»s as sound as 
most ships," "I recall too" the Chief Engineer bx*oke 
in, "that there was a heap of noise taking out that 
plate and two or three proposed passengers heard it 
wlriile looking over the ship and asked me about it, but 
I told them it wasn't much, only firemen scraping 
their shovels, but they looked incredulous, they did 
indeed, and they did not ship with us, but made some 
statements that hurt oxir sailing lists." "Just so" 
the Captain continued, "There ax^e always some trouble 
hunters around who 'listen in' and want to investigate 
and report, until a ship that is as good as the avar- 
age would be forever tied up at the whorf . I tell you 
we have got her painted up, her name retouched with 
gilt and the best cooks engaged that ever ran out of 


New York harbor* I know the Chief Ekigineer ia a 
little liberal and inclined to take some pretty big 
risks, but the whole affair is good enough for me, and 
I say, Mr. Engineer, you keep your men shining up the 
brass work and we will run the ship and put her nose 
into the land on the other side," With a course laiigh 
the Agent and the Chief take their departure, while 
the Engineer returns to his work. 

The next day amid the good-byes, the fluttering of 
handkerchiefs and the blowing of whistles, this same 
ship IftiHrrE-SEPULCHRE, looking as clean and shining as 
a maiden in a new frock, casts off her lines, turns 
to the open sea, tosses aside the small waves that 
-with a warning look meet her, until in the hazy 
stretch of the low-hanging clouds she is lost to view. 

A night— a day — and then, when the curtain of ano- 
ther evening is being drawn, the storm breaks and the . 
white topped waves cry "Back, Back," as they beat her 
sides and pile themselves, without asking, upon her 
decks i 

The Captain at the bridge grasps the rail ajid shouts 
to the Quatermaster at the wheel, "Hold her steady" 
when the speaking tube calls him and he hears the Chief 
Engineer, with anything but laughter in his voice, say, , 
"llie port engine's gone bad. Sir," "What I" the old 
inan answers, "If we loose our steerageway and get in 
the trough, a great God can't save us." The winds 
cheer and jeer while the S.O.S. call appears to reach 
only the ear of a God who has let loose h±B winds for. . 
destruction. ■ ■■ 

At last, at last, the sun peers over the boiling 
waters, but the great ship does not answer his morn- 
ing call, only wreckage and dead bodies,, and a life- 
boat here and there with pale -faced women and qliild- 
renj and men reply to his coming with tears. Selah. 

— Selected, 


On the outside the mailing envelope appears the date your 
sub»<jription expires • For your convenience a self -addressed 
envelope and renei/ml form is inclosed mth this issue* We 
thank you for your past subscription and interest, and hope 
for your rene-wal for 1958 ♦ Best mshes to all for a happy 
New Year.— THE PILGRI14. 


(Condensod from the lectures of C«G. Fiimey, 1048) 


The defenders of the doctrine of const itutioBal sinfiilnesa, 
or maral depravity, urge as an additional argiamentj That sin 
is a universal effect cf hiiiran nature, and therefore hvunan 
nature imst be ITSELF SINFUL. 

Answer:— Sin rcay be, and must be, an abuse of free agency; 
and this may be accounted for, as we shall see, by ascribing 
it to the universality of terjptaticn, and does not at all im- 
ply a sinful constitution. But if sin necessarily implies a 
sinful nature, how did Adam and Eve sin? Had they a sinf\il 
nature to account for, and to cause their first sin? How did 
angels sin? Had they also a sinful nature? Either sin does 
not imply a nature in Itself sinful, or Adam and angels must 
have had sinful nattires before their fall. 

Again: Suppose we regard sin as an event or effect. An 
effect only implies an adequate cause* Free, responsible will 
is an adequate cause in the px^senoe of temptation, without 
the supposition of a sinful constitution, as has been demon- 
strated in the case of Adam and angels. Vftien we have found an 
adequate cause, it is unphilosophical to look for and assign 

Again: It is said that no motive to sin could be a motive 
or a temptation, if there were not a sinful taste, or appetite, 
inherent in the constitution to which the temptation or motive 
is addressed* For example, the presence of food, it is said, 
would no temptation to eat, were thei-e not a constitutional 
appetency for food. So the presence of any object could be 
no induc^Eent to sin, were there not a oonatitutional appeten- 
cy or craving for sin. So that, in fact, sin iu action were 
impossible, unless there were sin in the nature* To this I 

Suppose this objection be applied to the sin of Adam and of 
angels* Can we not account for Eve's eating of the forbidden 
fruit wa.thout supposing that she had a craving for sin? The 
Bible informs us that her craving was for the fmiit, for know- 
ledge, and not for sin* The words are,^— "And when the woman 
saw the tree that it vra-s good for food, and that it was pleas- 
ant to the eyes, and a tree to be desired to make one wise, 
she took of the fruit thereof and did eat, and gave also unto 
her husband with her and he did eat*" Here is nothing of a 
craving for sin* Eating this fruit was indeed sinfxil; but the 
sin consisted in consenting to gratify, in a prohibited manneij 
the appetites, not for sin, but for food and knowledge. But 
the advocates of this theory say that there mu^jt be an adapt- 
edneas in the constitution, a something within answering to 
the outward motive or temptation, otherv^se sin were irtposs- 
ible. This is true* But the question is, Vfliat is that some^ 
thing within, wbich responds to the outward motive? Is it a 


craving for sin? We have just seen what it -was in the case of 
Adam and Eve. It was simply the o or elation that existed be- 
tween the fruit and their constitution, its presence exciting 
the desires for food and knowledge. This led to prohibited 
END, IS THE WHOLE OF SIN. ( Capitol letters by editor.) 

The theologians whose views we are canvassing, maintain 
that the appetites, passions, desires, and propensities, which 
are constitutional and entirely involuntary, are in themselves 
sinful. To this I reply, that Adam and Eve possessed them 
before they fell. Christ possessed them, or he was not a man, 
nor, in any proper sense, a human being. No, the appetites, 
passions, and propensities, are not sinful, though they are 
the occasions of sin. They are a temptation to the will to 
seek their unlawful indulgence. When these lusts or appetites 
are spoken of as the "passions of sin," or as "sinful lusts or 
passions," it is not because they are sinful in themselves, 
but because, but because they are the occasions of sin. It 
has been asked. Why are not the appetites and propensities to 
be regarded as sinful, since they are the prevelent temptations 
to sin? I reply,—— 

They are involuntary, and moral character can no more be 
predicated of them, on account of their being temptations, 
than it ooiold of the fruit that was a temptation to Eve. They 
have no design to tenrpt. They are constitutional, unintelli- 
gent, involuntary; and it is impossible that moral character 
should be predioable of them. A moral agent is responsible 
for his ^notions, desires, etc., so far as they are xmder the 
direct or indirect control of his will, and no further « HE IS 
If he indulges them in accordance with the law of Gcd, he does 
right. If he makes their gratification his end, he sins. 

Again: the death and suffering of infants previous to act- 
ual transgression, is adduced aa an argument to prove that 
infants have a sinful nature. To this I reply,— 

That this aegument moist assume, that there must be sin 
wherever there is suffering and death. But this assumption 
proves too much, as it would prove that animals have a sinful 
nature, or have committed actual sin. A argument that proves 
too much proves nothing. 

We deny that the human constitution is morally depraved, 
because it is impossible that sin should be a quality of the 
substance of soul or body. It is, and must be, a qviality of 
choice or intention, and not of substance. To make sin an 
attribute or quality of substance is contrary to God's defini- 
tion of sin. "Sin" says the apostle, "is a transgression of, 
or want of conformity to, the moral law." That is, it consists 
in a refusal to love God and our neighbor, or, which is the 



aame thing, in loving ourselves supremely. 

To represent the constitution as s infill, is to represent 
God, y^o is the author of the oonstitution, as the author of 
sin» To say that God is net the direct former of the consti- 
tution, but that sin is ocnveyed by natural generation from 
^am, vdio made himself sinful, is only to rewore the objection 
one step fai*ther back, but not to obviate it; for God estab- 
lished the physical laws that of necessity bring about this 
reB\xlt» But how came Adam by a sinful nature? Did his first 
sin change his nature? or did God change it as a penalty for 
sin? What ground is there for the assertion that Adam's nature 
became in itself sinful by the fall? This is a groundless 
assumption, and an absurdity. Sin an attribute of naturei A 
sinfiil substanoei Sin a substancei Is it a solid, a fluid, 
a material, or a spiritual substance? «•.•*••• 

I object to the dotidne of constitutional sinfulness, that 
it makes all sin, original and actual, a mere calamity, and 
net a crime. For those who hold that sin is an essential and 
inseparable part of our nature, to call it a crime > is to 
talk nonesense. Whati a sinful nature the crime of him upon 
T^om it is entailed, without his knowledge or consent? If the 
nat\ire is sinful, in such a sense that action must necessarily 
sinful, which is the doctrine of the Confession of Faith 
(That is the Calvanistic S'aithij— Editor. );» then sin in action 
imist be a calamity, and can be no crime. * It is the necessary 
effect of a sinful nature. This cannot be a crime, since the 
will has nothing to do with it, ...... 

It is difficult, and, indeed impossiblefor those who really 
believe this dootarine to urge imnediate repentance and sub*^ 
mission on the sinner, feeling that he is infinitely to blame 
unless he odixiply* It is a contradiction to affirm that a 
man can heartily believe in the doctrine in question, and yet 
truly and heartily blame sinners for not doing what is natU3>- 
ally impossible to them. The secret conviotion must be in the 
mind of such an one, that the sinner IS NOT RHIALLY TO BLAME 
FOR BEENG A SINNER. (Capital letters by editor.) For in fact, 
if this doctrine is true, he is not to blame for being a sin- 
ner, any mere than he is to blame for being a human being* 
This the advocate of this doctrine mast know. It is vain for 
him to set up the pretence that he truly blames sinners for 
their nature, or for their conduct that was unavoidable. He 
can no more do it, than he can honesly deny the necessary 
affirmations of his own reason. Therefore the advocates of 
this theory must merely hold it as a theory, without 
it, or otheimse they roust in their secret convictions excuse 
the sinner. 

This doctrine natvirally and necessarily leads its advocates, 
secretely at least, to ascribe the atonement of. Christ RATHER 
TO JUSTICE THAN TO QUCE (Capotal^ by editor)- — to regard it 
rather as an expedient to relieve the imf ortimate, than to 
render the forgiveness of the inexcusable sinner possible. 
The advocates of this theory cannot but regard the case of the 


sinner as rather a hard one, and Gcd as under an obligaticn to 
provide a way fcr him to escape a sinful nature, entailed upcn 
him in spite of hiinself, and from actual transgressions which 
result from his nature hy a law of necessity. If all this la 
true, the sinner's case is infinitely hard, and Gcd would ap 
appear the most unreasonable and cruel of beings, if he did 
not provide for their escape. These oonviotions will, and 
rnLiat, ledge in the raind of him who really believes the dogma 
of a sinful nature. This in substance, is sometimes affirmed 
by the defenders of the doctrine of original 3in# 

The fact that Christ died in the stead and behalf of sinners, 
proves that God regarded them not as unfortunate, but as criir>- 
nal and altogather without excuse. Sua-ely ChriBt need not 
have died to atone for the misfortunes of meue His death was 
to atone for their GUILT, and not for their misfortunes # ^t 
if they are without excuse for sin (see Rom© 1;20« — Editor.), 
they must be without a sinful nature that renders sin tinavoid— 
able. If men are without excuse for sin, as the whole law 
and gospel asume and teach, it cannot possibly be that their 
nature is sinful, for a sinful nattore would be the best of t^Tl 
excuses for sino 

This doctrine is a stvunbDdng block both to the church and 
the world, infinitely dishonorable to God, and an aboimL nation 
alike to God and the huiTian intellect, and should be banished 
from every pulpit, and from every formula of doctrine, and 
from the world» It is a relic of heathen plilosophy, and was 
foisted in among the doctrines of Christianity by* Augustine, 
as every one may know whc will take the trouble to examine 
for himself* This view of moral depi^vity that I am opposing, 
has long been the stronghold of '*Uhiversalismo" From it the 
Universalists inveigh with resistless force against the idea 
that sinners should be sent to an eternal hell« Assuming the 
long defended doctrine of original or constitutional sinful- 
ness, they proceed to show, that it would be infinitely tin- 
reasonable and unjust in God to send them to hell. Y^fhatl 
create them v/ith a sinful nature, from which proceed, by a 
law of necessity, actual transgressions, and then send them 
to an eternal hell for having this nature, and for transgress- 
ions that are luaavoidableS Impossibles they say; and the 
human intellect responds, Janeiim 

From the dogma ox a sinful natxire or constitution also, 
has naturally and irresistibly flowed the doctrine cf inability 
to repent, and the necessity of a physical regeneration. These 
tfc have been a sad stumbling-block to Universalists, as every 
one knows who is at all acquainted with the history of Univer- 
^alism. They infer the salvation of all men, from the fact of 
God's benevolence and physical omnipotencel Gcd is almighty, 
and he is love. Men are constitutionally depraved, and are 
unable to repent. God will not, and cannot send them to hell. 
They do not deserve it. Sin is a calamity, and God can save 
them, and he ought to do so. This is the substance of their 
argument. And assuming the truth of their premises, there is 
no evading their conclusion But (continued on page 22 ) 





There were probably eleven Brethren churches in 
eight counties by 18^6, and by the year I87O the 
nvmiber had increased to twenty seven in twenty or 
more counties, (The exact number of counties cannot 
be stated because the record is not alway clear in 
which county some of the newly organized churches were 
located •) 

The history of the Brethren in Illinios begins with 
the history of Jacob and George Wolfe Jr. in the 
southern part of the state., 

George Wolfe Sr,, the ftt^st known Elder of the 
Brethren Chxirch to settle west of the Alleghanies 
Mountains, moved from Lancaster Co, Pa, in 178? to 
Fayette Co, Pa. In I8OO he with his two sons Jacob 
and George Jr, went by flatboat dovm the Ohio river 
to Kentucky, In I8O8, or earlier (the account differ 
on the date) the two Wolfe brothers, Jacob and George 
Jr,, with Adam hunsaker, whose wife was a sister of 
the Wolfe Brothers, and George Davis, pushed their 
way by beat and on foot theough ^he dense forests of 
southern Illinois to what is now Jonesboro in Union 
County, about fourty miles north of Cairo, This was 
while Illinois was a part of the Indiana Territory 
and about ten years before it became a state. 

This first trip was without their wives. Here 
they stayed for about a year and cleared some land 
and built log house for their f atnilies and then return- 
to Kentucky and brought their wives with them to the 
new homes which they had bxiilt. Other families soon 
joined them, and in I8l2, we are told, that the Wolfe 
Br*others and eight other persons were baptiaed by 
Elder John Hendricks of Kentucky, and the first Breth- 
ren church was organized in Illinois, At the same 
time George Wolfe Jr, was chosen to the ministry and 
Jacob Wolfe and George Davis were chosen deacons. 

From this beginning of the Brethren in southern 


Illinois other congregations were soon organized: 
Sugar Creek, Sangainon Co* I830, by Isham Gibson of 
Macoupin Co., and Mill Creek, Adams Co. 1831> by Elder 
George Wolfe Jr, Mill Creek is said to have pros- 
pered greatly, and in a few years had over 200 members. 
These churches were later known as the "Far Western 
Brethren" and from them emerged three strong brother- 
hood leaders: viz, George Wolfe Jr., Isham Gibson and 
D.B, Sturgis. 

Other churches were established in southern HI. 
before 1856> including Astoria in Fulton Go. and 
Cerro Gordo in Macon Co« Astoria was organized in 
18^2 with Jolm Fitz and wife, Jesse Banner and wife, 
Samuel Falkenstien and wife and Nancy Stambaugh as 
"charter members." Cerro Gordo,- the home of Elder 
John Metzger was organized in 18^6. iBy I87O there 
were 18 churches in 16 counties in southern Illinois. 

The settlement of ^the Brethren in Northern Illinois 
was independent of that in the southern part of the 
state. The first church was Arnold's Grove, Carrol 
Co. I8ii2, composed of members from Franklin Co. Pa. 
This was the home of Elder Christian Long, well known 
in Brethren hiatory. Rock River, 18U^, waa the s©cond| 
its first members were from Washington Co marylando 
The third was West Branch in Ogle Co., organized in 
181|6 with members who were also from Washington Co. 
Maryland. Others were: Yellow Creek, Stephenson Co, 
18U8, by members fl-om Ohio and pa., and Pine Creek, 
Ogle Co.; Hickory Grove, Milledge and Rock Creek, 
Carrol Co., 1858. So that by I870 there were at least 
nine churches in nprthern Illinois,— D.F.W. 

■ Ml, L , — i. — ■ - . , ■ . ^, —■ ■ „ , „' I,. ..» .■ ,, . ., .1 I , — .. . .i M. „| l , | ■ I .I , I ,1 I I ^ I I . 11^ 

MORAL DEPRAVITY. (Continued frcm page 20) 

strike cut the erroneous dogits cf a sinful nature, and the 
whcle edifice of Universaliam comes to the ground in a moment. 
We now come to the proper method of aooo\mting for moral de— 
pravityp — We have seen that the Bible has given us the his- 
tory of the introduction of sin into the world; and it is plain 
that the first sin consisted in selfishness, or in consenting 
to indulge the excited propensities in a prohibited manner, c*r 

in yielding the will to the impulses cf the sensibilities , 
instead of abiding by the law of God. Thus the Bible asoaribea 
the first sin of otir race to the influence of temptation. 

(Con^jluded next issue) 



I know not what vdll befall me, 
God hangs a mist o'er my eyes. 

And o*er each step of my onward path 
He makes new scenes to arise; 

And G^reTy joy he sends me 

Comes with some sweet and glad surprise. 

I see not a step before me. 

As I tread the days of the year. 

But the past is still in God»s keeping; 
The future his mercy shall clear. 

And what looks dark in the distance, 
yiB,j brighten as I draw near. 

For perhaps the dreaded future 

Is less bitter than I think; 
The Lord may sweeten the water 

Before I stoop to drink; 
Or if Marah must be Warah, 

He will stand beside the brink* 

It may be he is keeping. 

For the coming of my feet. 
Seme gift of such rare blessedness. 

Seme joy so strangely sweet. 
That my lips can only tremble 

Mth the tharOcs I cannot speak. 

Oh restful blissful igncranoet 

*Tis blessed net to know- 
It keeps me quiet in those arms 

IVhich will not let me go; 
And hushes my tired scul to rest 

On the bosom that loves me so» 

So I go en not knowing— 

I would not if I might — 
I would rather walk in the dark with God, 

Than go alone in the light; 
I wotdd rather walk with him by faith 

Than walk alone by sight. 

My heart shrinks back from the trials 

Vi/hich the future may disclose^ 
Yet I never had a sorrow 

But -w^at the dear Lord chose; 
So I press the coming tears back 

mth the whispering words, "He knows." 

— Selected. 




The prophet Amos prophesied at a time when Israel 
and Judah were separate kingdoms. The people of Judah 
worshipped the Lord but had some idolatry, too. The 
people of Israel were carried away with false worship, 
and it is to them that the prophecy of Amos is mainly 
directed. He tells of the captivity that will come 
upon the nation and warns against robbery, violence^ 
injustice, oppression of the poor, and all sin, and 
against worshipping at Bethel and Gilgal, false alters 
of the kingdom of Israel, He pronounces woe upon 
them that are at ease in Israel amidst such division 
and unfaithfulness to God. At one time Amos pleaded 
with God and succeeded in t;arning away two judgments 
the Lord had determined upon the people. 

In chapter 7, Amaziah the false priest at Bethel 
warned Amos to prophesy no more at Bethel but flee to 
Judah. Amos continued to tell the revelation of God 
which he had received: that Israel would go into 
captivity, that there wo\ild be a great time of trouble, 
and that Israel would be "sifted" among all nations. 

Besides words of condemnation, Amos also spoke 
encouragement and advice to the people. He even 
prophesied of the time when Israel will return from 
captivity and flourish once again in their own land 
and not be removed again. 

This prophecy of Amos can apply to any nation in 
a similar condition. We should not be at ease and 
say "The evil shall not overtake nor prevent us," 
(Amos 9: 10.), 


1. What type of famine was to come upon Israel? 

2. What fate was to come upon Amaziah, the false 

3. Of what occupation was Amos before being called 
to prophesy? 

— Leslie Cover, Sonora, Calif. 


VOL. 5 FEBRUARY, 1958 NO. 2 

""Dearly beloved, I beseech /ou as strangers and pilgrims, obstain 
from fleshly lusts, which war against the soul." 1 Peter 2$ 11 


He sat on the brow of the hill one day. 

Weary and sad and Icne, ' . 

As the dyin^ stin oast its golden rays 
On the beautiful temple dome# 

The eyes of the Llaster filled with tears 
As He tho^jif;ht of its pcmp and pride, 

VRiere selfishness, ^reod, and fraud enthroned. 
Thrust the Lord of the earth out side • 

From sad lips the cry resounds o*er the hills, 
"0 Jerusalem, if thou had*st loiown 

The thing's which malre for thy peace, today. 
Thou 'Vi'o'uld''st not be left alone» 

"For the days surely come \itien thy city ao fair 

Shall broken and desolate lie. 
Thy magnificent Temple, plundered and ra:sed. 

Shall astonish the passer-by." 

Thus He wept o'er the city, an alien 

To His oxvn, estranged and forgot; 
God in the flesh dwelt among them. 

But His own had received Him not I 

And the great compassionate heart of the Lord 

Still weeps over souls today. 
Weeps o*er the multitudes lost in sin 

Viho turn from the Christ, away. 

Oh, will you not come to the Saviour today? 

His call is to Gentile and Jevr; 
His broken heax^t calls to a v/orld of lost men. 

friend, is He weeping for you? 

— Selected. 


•THii- PlLGdli'i 

THE PILGRIM is a religious magazine publisKed monthly by Daniel F. Wolf In the 
interests of the members of The Old Brethren Church. Subscription rote: $1.50 per year. 
Somple copies sent free on request. Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


When J^sus stood before Pilate to be sentenced to 

death upon a false charge of blasphemj, and being 
questioned by him if he were the '»king of the Jev;rs," 
he told Pilate the true nature of his kingdom. John 
18:33-36. "Filate therefore said unto him, ai^t thcu 
a king then? Jesus ansvrered, "Thou s aye si. that I aia 
a king. To this end was I born, and for this cause 
come I into the world, that I should bear icitness 
ETH MI VOICE. Pilate saith unto him, Ifcat is truth?" 

The 3;*ecord does not state whether Jesus gave hini 
any further answer to his question, but it does 
indicate that Pilate sensed that Jesus was speaking 
of some reality or principle yet unknown to him, and 
which it appears he had at least some superficial 
desire to know; and so he asked, "Wliat is truth?" 

In this instance the truth which Pilate sensed in 
a vTay which caused kim to fear Jesus, was that in 
reality he was king of the Jews, and possessed some 
authority more than humanj not wonders Dande.ble to 

Humanly spealcing, it seems a great pity that 
Pilate did not know, and could not comprehend the 
TRUTH concerning the person that stood before him 
wiiom he juaged wiuh fear that day. Pilate vjas not; 
a righteous man but he did fear Jesus and sought to 
release him, and washed. his hands before the Jews to 
•ury to excuse h;Lmself of the guilt of his blood. 
This, and the fact that he would not change the title 
which he wrote upon Jesus* cross, strongly indicates 
that he believed he WAS king of the Jews. But there 
is nothing to indicate .tliat he knev: he v:as the SON 
OF GOD. I Cor. 2: 7,8 says, "But we speaic the wisdom 
of God in a mystery, even the hidden wisdom, which 


God ordained before the world luito our glory; which 
none of the pi^'inces- of this world knesw: for had they 
known it, they would not have crucified the Lord of 

"Miat is truth?" Only a few hours before Jesus 
was sentenced to death by Pilate, and knowing that ' 
soon he would leave his chosen disciples in the world, 
without his presence, to carry on the vxcrk of building 
the Church which he ^himself had founded j in holy 
prayer to his heavenly Fathex*, he said, "And now I 
am no more in the world, but these are in the world, 
and I come to thee. Holy Father, keep through thine 
own name those whom thou hast given me, that they may 
be one as we are. . • I have given them thy Word, and 
the world hath hated them, because they are not of the 
world, even as I am not of the world. . . Sanctify * 
them through thy truth: thy wora is truth. As thou 
hast sent me into the world, even so have 1 also sent , 
them into the world. And for their sakes I sanctify 
myself, that they also mighr be sanctified through 
the truth." These vjere holy vjords of truth,' issuing 
out of purest love from the soul of the Son of God in . 
prayer to his heavenly Father for the sanctification 
ana establishment of his beloved apostles, Who were to 
publish his words of truth to the ends of the earth. 

"Thy word is truth." "The x-^ord of God is quick 
and powerful, and sharper than any two-edged sword, 
piercing even to the dividing asunder of soul and 
spirit, and the joints and marrow, and is a discemer 
of the thoughts and intents of the heart." 

Dearly beloved ones who read this: Do we know cer- 
tainly that the word of God is truth? And do we read 
it to fc-iow the truth? How great it is, and wonderful 
indeed, for us to have x.he VJORD of GODi Do we know- 
as Pilate did not knovj— that this very truth is embod- 
ied and personified in Jesus Christ our Lord and 
Redeemer, who said, "I am the way, the truth, and the 
life." And, "heaven and earth shall pass away but my 
Words shall not pass away." Do we cherish it as the 
bread of life? or do we handle it like Pilate handled 
Jesus— with misgiving and fear, and try to wash our 

28 Thh FILGRm' 

hands of any guilt it may discern in us? and maybe at 
last yield to the demands of the clamorous, hateful 
throng--- to "Crucify hi|n»" Do we wonder why the Bible 
is harder to read than other books?— books that are 
written to entertain us, and sometimes purely fiction- 
al • The Bible, which is the word of God, was not 
written to entertain us, but to give us the pure truth, 
— truth which is not otherwise knowable. It can be 
entertaining, as there are many beautiful and delight- 
ful things in it which are pleasant to read. But it 
was written that we might know the truth. Truth places 
responsibility and obligations. And since sin entered 
into the world there are many unpleasant truths which 
we need to know that are not compatable to o\xr feelings ♦ 

Thus, along with the lovely and hopeful and gloii- 
ous, there are many sad and grevious truths i^ccrded 
in the Bible that affect our lives and destiny, which .- 
we need to know in order to become victorious over 
evil; and only those who love the truth can delight to 
read it all. V/e may receive aii unexpected letter or 
telegram from a friend; it may tell 'of th^ injury or ,„ 
death of a loved one: Will we not read it? If we 
want to know the truth we v/ill read it though it may 
bear sad news and cause us grief. It is not enjoyable 
to read how Satan deceived Adam and Eve and caused 
them to sin and be driven out of Paradise; but it is 
true. It is not pleasant to read how Cain hated his 
brother Abel and slew him. Nor how sin increased in 
the world until it was necessar^y for God to destroy 
every living thing from off the earth except the few 
righteous souls v/ho were saved alive in the Ark. It 
is not pleasant. to read how Herod slew so many little 
children in Bethlehem; but it is true. Nor can any- 
one read with joy of the hatred and cruel sufferings 
inflicted upon Christ, the Lord of Glory; and how he 
was crucified. 

Thus the Word of God is truth— tx»uth which we must 
know about God and ourselves; of life and death, and 
eternity. We must know that though God is good and 
wise and powerful and just, and full of love and mercy, 
and created man in his own image, and placed him in a 


beautiful Paradise, without knowledge of good and 
evil; yet through the sub till ty of the devil he was 
induced to commit sin and brought upon himself and 
his posterity, ruin and death. 

These are solemn and sad thuths recorded in the 
Bible and deemed necessary by divine wisdom for us to 
know. But they are only incidental to the great 
central truth in the Bible that God is love and not 
willing that any should perish, but have eternal life, 
"For God so loved the world thc;t he gave his only 
begotten Son that whosoever believeth in him should 
not perish but have eternal life. For God sent not 
his Son into the world to condemn the world; but that 
the world through him might be saved. '» This is the 
bread of life, of which Jesus said, "man shall not 
live by bread alone, but by every word of God." This 
is the true delight in reading the word of God and 
far overshadows those messages of evil and sorrow and 
gloom. In Jesus' prayer to the Father John 17, he 
said, "Father. . . glorify thy Son, that thy Son may 
also glorify thee: As thou hast given him power over 
all flesh, that he sho^old give eternal life to as many 
as tliou hast given him. And this is life eternal, 
that they -might knovx thee the only true God, and Jesus 
Christ whom thou hast sent." "Vex-^ily, verily, I say 
unto you. He that heareth my word, and behieveth on 
him that sent me, hath everlasting life, and shall not 
come into condemnation; but is past from death unto Uife. 

"Thy word is truth." Above all let us be truthful 
with ourselves about the word of God. We cannot know 
its real message of truth 'onless we read it deligently 
and consistantly with a passion to know the truth. 
Nor vjould we receive a letter from a friend and be 
satisfied to read a little now and then or a paragraph 
here and there and then say it is too difficult and ^^re 
cannot understand its message. 

Even so if we believe the Bible to be the word of 
God. And the truth about God and ourselves; life, 
death and eternity, then it will be a joy to us. And 
as Jesus told the Jews. John 8:32, "And ye shall know 
the truth and the truth shall make you free."— D.F.W. 



The Chxiroli and the World irralked far apart. 

On the changing shores of time; 
The world -was singing a giddy song, 

4nd the Church a hymn sublime* 
••Come, give me your hand," oi^ied the merry world. 

And walk with me this -v/ay;" 
But the good Church hid her snowy hand. 

And. solemnly answered, "Nay, 
I will not give you my hand at all. 

And I 'v'dll not walk mth you; 
• Your way is the way of endless death; 

Your words are all untrue •** 

"Nay, 7/allc %'dth me hut a little space," 

said the world i-dth a kindly air; 
"The road I walk is a pleasant road, 

And the son shines always there # 
Your path is thorny and rough and rude. 

And yours with tears and pain* 
Th.e sky above ine is alv^ays blues 

No want, no lioxl, X know; 
The sky above you is aivjaya dark; 

Your lox ia a lot of woe» 
My path, you sea, is a broaa, fair path^ 

And my gate is high and wide- 
There is room enough for you and for me 

To travel side by side." 

Half shyly the Church approached the World^ 

And gave him her hand of snow: 
The old V^orld grasped it, and walked along. 

Saying, in accents low- 
"Your dress is too simple to please my taste; 

I will tfive you pearls to %Tear, 
Rich velvet and silks for yoxir graceful form. 

And diamonds to deck your hair." 
The Church looked doijn at her plain, white robes. 

And then at the dazzling World, 
And blushed as she saw his handsome lip 

With a smile contemptuous curled. 
"I will change rw,' dress for a costlier one." 

Said the Church with a smle of grace; 
Then her ptjre garments drifted away. 

And, the World gave, in their place. 
Beautiful satins, and shining Bilks> 

Ar*d roses and gems and pearls; 
And over her forehead her bright hair fell 

Crisped in a thousand curls • 


•Tour house is too plain," said the proud, old World, 

"^I'll huild you one like nine;— 
Carpets of Brussels, and curtains of laoe. 

And furniture ever so fine»" 
So he "built her a costly and beautiful houses- 
Splendid it was to behold; 
Her sons and her beautifiol dau^^hters dvrelt there. 

Gleaming in purple and gold; 
And fairs and shows in the halls were held. 

And the world ^•nd his children vj-ere there; 
And laughter and music and feasts were heard 

In the place that was meant for prayer* 
She had cushioned pev/s for the rich and the great 

To sit in their pomp and their pride, 
\Vhile the poor folks, clad in their shabby suits. 

Sat meekly down ovitside* 

The angel of mercy flew over the Church, 

And whispered, "I know thy sin»" 
The Church looked back with a sigh, and longed 

To gather her children in# 
But some vrere off in the midnight ball. 

And 6ome were off at the play. 
And some were drinking in gay saloons; 

So she quietly went her way* 
The sly V/orld gallantly said to her, 

"Your children mean no hani>- 
I-Ierely ind^alging in innocent sports." 

So she leaned on his proffered arm. 
And smiled, and chatted, and feathered flo^vers. 

As she walked along %vith the Vforld; 
While millions and mllions of precious souls 

To the horrible pit were hurled. 

"Yotcr preachers are all too old and plain," 

Said the gay old World with a sneer: 
"They frighten upf children with dreadful tales. 

Which I like not for them to hear; 
They talk of brimstone and fire and pain. 

And the horrors of endless rdght; 
They talk of a place that should not be 

Mentioned to ears polite* 
I mil send you some of the better stair^). 

Brilliant and gay and fast, 
T/ho mil tell them that people may live as they list 

And go to heaven at last. 
The Father is merciful and great and good. 

Tender and trae and kind; 
Do you thinlc He would take one child to heaven 

And leave the rest behind?" 
So he filled her house with gay divines. 



Gifted and great and learned; 
And the plain old men that preached the orpss 

WEre out of the piilpit t timed* 
*Yoii give too rauoh to the poor,** said the World* 

Far more than you ought to do; 
If the poor need shelter and food and clothes^ 

Wy need it trouble you? 

GOf' take yotir money and buy rich robes^ j 

And horses and carriages fine, ' 

And p'earls and jewels and dainty food, ! 

And the rarest and costliest vdiie» 
Uy children, they dote on all such things^ 

And if you their love would win, - , 

You must do as they do, and walk in the ways 

That they are walking in." 
The Church held tightly the strings of her purse. 

And gracefully lowered her head. 
And simpered, "I*ve given too much away; ' 

1*11 do, sir, as you have said," I 

So the poor vj^ere turned f rora her door in sporn. 

And she heard not the orphan's cry; 
And she drew her beautifta robes asld^. 

As the vddows v^ent weeping by« 

The sons of the World and the sons of the Church 

Walked closely hand and heart. 
And only the tester, who knoweth all. 

Could tell the two apart. 
Then the Church sat dovm at her ease and said, 
"I am rich ,and in goods increased; 
I have need of nothing, and novight to do 

But to laugh and dance and feast «" 
The sly World heard her, and laughed in hi 9 sleeve , 

And mockingly said aside 
"The Ghuroh is fallen— the beautiful Ch^aroh— 

And her shame is her boast and pride i" 

The angel drew near to the mercy seat. 

And whispered, in sighs, her name; 
And the saints their anthenas of rapture hushed. 

And covered their heads with shame. 
And^ a voice came down, through the hush of heaven. 

From Him who sat on the throne, 
"I know thy -.forks, and how thou hast said| 

•I am rich;* and hast not known 
That thou aart naked and poor and blind 

And wretched before my face; 
Therefore, f I om Uy presence I oast thee out. 

And blot ti;iy name froia its plapel" 

—Matilda C.ICdwards 

THE FILGRIiyi . . 2X 

• ' , SET THINE HOUSE IN ORDEE -. .. ' ' 
. ' By David A, Skllea 

The above words are found in II Kings Ch,20:l and 
were sent direct from God through the prophet Isaiah 
to Hezekiah king of Judah, Words that carried with 
them a serious and solemn message, telling him that 
he must die, and that his house should be in order» 
And now due to the fact that you and I and each and 
every one must answer the same pronouncement^ must 
meet the visitor DEAia, is not this message of equal 
weight and import to us all, as it was to Hezekiah? 

The king was not as yet told that he must die today, 
tomorrow, or next day, but the inference no doubt was 
that death is at hand* Miich brought to hiiii a very 
serious realisation of the gravity of the ho-ur. Every 
evidence bears testimony to the truth of the script- 
ural declaration, "It is appointed unto men once to 
die," Heb, 9:27o Death is saia bo be a separation 
of parts, if so, then the living saints who will be 
caugnt up to meet the Lord in the aii^ when he comes 
the second time in triumph to claim his own, will 
answer the same appointment, for the corruptable will 
be separated from the incorr up table, and the mortal 
will be separated from the iimnortal. And so in a 
sense death will visit us all, as it also did the king. 

According to the records Hezekiah had a house full 
of many precious treasures, and it may have been these 
that were in disorder, at least the word of the Lord 
came to him saying "Behold, the days come, that all 
that is in thine house, and that which thy fathers 
have laid up in store xinto this day, shall be carried 
into Babylon: nothing shall be left, saith the Lord." 
Not-with-standing his prayer to the Lord, "I have 
walked before thee in truth and with a perfect heart, 
and have done that which is good in thy sight." 

Jesus had no house wherein to lay his head. But 
most of us do have earthly houses made with hands, be 
it ever so humble, or otherwise, so orderly or dis- 
orderly. But the house of cur text is preeminently 
the one of which the apostle Paul speaks in I Cor 6: 

31; TH£ ■ FILGi^IM 

19-20, "Miat? know ye not that your body is the tem- 
ple of the Holy Ghost which is in you, which ye have 
of God, and ye are not yoixr own, for ye are bought 
with, a price: therefore glorify God, in your body, 
axid in your spirit, which are God^s,. 

Jn I Cor 3*l6-17> we read "Know ye not that ye are 
the temple of God, and that the spirit of God dwell- 
etJi in you? If/a^y man defile the temple of God, him 
shall God destroy; for the temple of God is holy, 
which temple .ye are»" "le also as lively stones, 
are built up a spiritual house," And in II Gor 5j1> 
"For we know that if our earthly house of thi^ taber- 
nacle v^ere dissolved, we have a building of God, an 
hoTjise not made with hands, eternal in the heavens*" 
How pleasing to enter a house where all is clean, 
orderly, and things in their place. How embarrassing 
to us, as also to tl.e visitor should he enter our 
house and find x^hings untidy, topsy-turvy and out 
of place. IrJhile this might not be so sinful, it mai" ' 
typify in far greater measure the seriousness of our 
condition should the visitor "death" come upon us 
unawares and find our spiritual house out of order, 
and imready. The unclean spirit having gone out, 
seeking rest, which he never finds, he attempts to 
re-enter the swept and empty house, and evidently for 
th^ want of txie rioly Spriit having filled the houpe, 
thereby lacking the necessary resistance the evil 
spirit dees re-enter, and here we have seven times 
more disorder than before. 

So we conclude that the lesson of our text is, to 
set in order the personal house of our fleshly taber^ 
nacles, and mak^ tiiem fit temples for the habitation 
and indwelling of the Holy Spirit^ And if this be 
so, then I will assume that our earthly dwelling 
places, our homes will be in conformation witli our 
orderly spiritual house. 

The warning then comes "We must die and not live,n 
it iliay be 15 years, it may he more, and it may be very 
much less. So what, shall I do? In the first place 
my house must have been re-modeled, which alone can 
have come thrbugh application to the atoning blood of 


Christ, and the instrumentality of faith, repentance 
and baptism, becoming a new creature, walking in all 
the commandinents and ordinances of the Lord blameless, 
daily abhor ing that which is evil, loving and cleav- . 
ing to that which is good, then when the death visi-^ 
tor comes to our door it really will not be death to 
die, to leave this weary road, and midst the brother- 
hood on high, to be at home wi'bh God» 

— Rossville, Indiana. 

.. — ■ , .. . II I , . 


These words sound forth from many thousand lips~ 
alasi from far more lips than heai^ts» They stand 
connected in God's word with tiiax* sweetest of excla- 
mations, "Our Father]" Vast assemblies of mere pro- 
fessors repeat them. Hundreds chant, to the peal -of 
the organ, the vjords, "THI illUGBOM CO>iE," irfhere the 
heart is not right with God, mere words cannot please 
Him. Perhaps amid the souiid one whisper of faiiih 
ascends; it has come from some heart filled with love 
to Jesus; it is the whisper of a babe in Christ, "THY 

This is prayer; it is the voice of the child which 
enters the ear of THE FATHER. 

What a contrast between tlxis accepted voice and 
the lip-service of the ignorant multitude of formal- 

VJhose kingdom is it for which we pray? Is it the 
kingdom of God as Creator? 

That kingdom has come, has always been since He 
spoke the world into being, Man^s sin and rebellion 
did not, and could not, shake the throne of the Al- 
m.ghtj, or alter His right to possess the thing 
which He had made. Is it the kingdom of God as 
suprene Governor and Director of all things? That 
kingdom has also come— could never cease to be. There 
have been men so foolish as to declare that God, 
having made the world and put man into it, left it to 
manage all its own affairs by the power of certain 
fixed principles which He put into it. Others, equal- 

36 Tim FILGRM 

ly deceived, have said tiaat v/hen man brought sin' into 
the world God turned His back upon it, and, seated in 
some far-off glory, left man to work out his own evil 
designs • The word of God, and the daily experience 
of every enlightened man, declared the very opposite 
of all this, God exercises an all -pervading provid- 
dence. There is no such thing as CHANGE in the world* 
God's omniscient eye ranges through the universe- 
takes it all up in a glance, yet watches the very 
sparrow falling to the ground. 

The words, "OUR FATHER" give us the key to the 
meaning of the prayer "THI KINGDOll COJiEJ' It is not . 
THS CREATURE'S prayer for uhe kingdom of THE CREATOR, 
but the CHILD'S prayer for the kingdom of the FATHER. 
Still more correctly, it is the prayer of TIIE DISCIPLE 
of the Lord Jesus for the kingdom of his ONE MASTER 
AND LORD. The* children of God aro a i^V/ FMIILI, made 
up of individuals SEPARATED from the race of Adam. 
No mere outward right avails anything, or any mevQ 
profession, neither work of huraan hands nor device of 
human hearts. It is a "new creationy The children 
are born of God, even by the regeneration of the Holy 
Spirit, Consequently tliey are a new race, being 
brought into union witii the Lord, Jesus Christ. 

Man's religion never comes up to this. He cannot 
understand I^LATIOICHIP VJITH GOD. He only, as the 
creature, attempts to appease the Creator. It is 'only 
the man who has been BORN AGAIN who can cry, ".MI 
Father GODI^^ vital Cteistianicy is founded upon God's 
own revelation. This a declaration of sovereign, 
distinguishing grace, ca].ling out a family, and giving 
to each member of it a new life, quickening him— who 
had been up to that moment dead-^into the risen life 
of the living Christ at God's right hand. Christ is 
the head of the family; it is by Hiiathat the family 
is gatiaered together, through Kim u^ receive the 
adoptionof sons— we are joint-heirs with Him— His 
kingdom is ours, and we shall possess it with Him 
when He takes it to reign. The Father has given all 
power and dominion to the Son, and the -oetition we are 
considering is the cry of the joint heir x^ho longs to 


enter upon the possession of his inheritance. 

Much that is written and spoken in thes'e dayiS about 
the' universal fatherhood of Qod is most 'delusive, fbr 
it smootiis down, in the deceived heart, the barrier 
which sin has made betxireen the Holy God and "the fallen, 
degenerate, and guilty human f ariily. We must meet 
God in Christ before we can call Hijn "OUR FATHER'' and 
we must be thus HEIRS OF THE KII>IGDOM before we can " ' 
truly desire that kingdom to come« 

The prayer is in itself a proof that the kingdom 
has not come yet, Glririst has the right to reign^ and, 
in a certain sense. He is reigning, having now all 
power both in heaven and earth j but in another and 
most important sense He is not reigning, for Eb has 
not yet manifestly taken to Himself the throne. He 
sits upon the Father's throne, according to that we 
EietGES THY FOOTSTOOL." The prophecy of aniel re- 
mains yet to be accomplished: "THE SON OF^i'iAH CiiME 
THiiT SHALL NOT BE DESTROYED." ■ the fulfilliaent of that 
Scripture will be also the accomplishment of another 

We may think of the kingdom under tvjo aspects; its 
internal and spiritual developnent, and its external 
and complete manifestation. The first is now in pro- 
cess of accomplishment by the power of the Holy Spirit| 
tlie latter xrill be hereafter accomplished by the pre- 
sence and power of the Lord Jesus Chji'ist at His com- 
ing. Jesus once said, "1^ kingdom is not of this 
world* " He evidently meant to declare that the power 
to establish it was not earthly. By no human power *or 
worldly influence was it to be .set up. If He had meant 
tiiat His kingdom woxild never be set up in Uiis world. 
He would have been contradicting many Scriptures, 



This he could never do. 

The two aspects of the kingdom are— I. INTERNAL 
DRINK," that is, mere external observances or works, 
GHOST, This is the experience of the individual. 
Every sinner brought, through the NEVJ BIRTH into the .' 
NEW CREATION in Christ Jesus, makes a part of the 
kingdom* Every fresh step taken by a child of God in 
the way of ob dience, of self-denial, of holiness in 
conformity to the example of Christ, a^ds strength to 
the kingdom. May God lead us into self -judgment, for 
we often cry, THY KINGDOM CGi4E, » whilst in the actions 
of our lives we are showing great indifference to its 

II. OUTi^ARD ^iAI;IJ^E3TATI0NS. This is at the APPEAR- 
ING of the Lord Jesus Christy He comes A SECOID TIME 
WITHOUT SIN UNTO 3i.L7ATI0N. He coxaes for tiie full 
deliverance of his whole Church out of the tribula- 
tions of a Christ-rejecting age, and for tiaeir estab- 
lishment with Himself in that kingdom for which we 
pray. A Scripture in Luke 17 is sometimes brought 
against our views of the outward raanifei station of the 
VATION. " The Lord certairJLy declares that His king- 
dom was not to come AT TtlAT TIMS with observation, 
but He as plainly points forward to another tiitie when 
it should so come, ^ for He says: "AS THE LIGHTNING 
SHALL THE SON OF i^iAN BE IN HIS DaY. " The lightning is 
visible and manifest to all, "so shall also the Son of - 
Kan be in Kls day." The present age is not the Son of 
Man^s day. He is rejected. The world has cast Him 
out. This is man's day, l^iaxi^s day ends with the 
world's midnight. That wil3 be in terror and dismay; 
men's hearts failing them for fear in looking on the 
things which are coming on tne earth. Christ's day 
will then begin. For its dawming thousands are look- 
ing.' Yesi though in God's si'ght the world is dead and 
the Church may be asleep, yet thousands of God's be- 
lieving people are awakening to the solemn import of 


the times, and are waiting for their Lord from heaven. 
Thus, better far than the ignorant cry of the mere 
professing multitude, there is rising up, -'continually, 
the true prayer of many an earnest heart— "THY KING- 
DOM COffi." -The Gospel Visitor, 1865. 

(Condensed from the lectures of C.G» Finney, 1848) 

The Bible once, and .only once, incidentally intimates that 
Adam's first sin has in some way been the occasion, not the 
necessary physical cause, cf all the sins o^ men. Rem. 5; 12- 
19. It neither says nor intimates anything in relation to the 
manner in which Adam*s sin has tccaioned this result^ It only 
incidentally recognizes the fact, and then leaves it, just as 
if it Tvas too obvious to need explanation. In other parts of 
the Hible we are informed how we are to account for the exist- 
ence of Bin among men. James says, that a man is tempted when 
he is drawn aside of his own lusts, and enticed. That is, hi© 
lusts, or the impulses of his sensibility, are his tempters. 
When he or his will is overcome of these^, he sins* Paul and 
ether inspired writers i^-epresent sin as consisting in a caa>- 
nal or fleshly mind, in the mind of the flesh, or in' minding 
the flesh. It is plain that by the term flesh they mean what 
we understand hy the sensibility, as distin^shed from intel- 
lect, and that they represent sin as consisting in obeying, 
minding, the impulses of the sensibility. They represent the 
world, and the flesh, and Satan, as the" three great sources of 
temptation* It is plain that the world and Satan tempt by 
appeals to the flesh, or to the sensibility. Hence, the apost- 
les have much to say of the necessity of the destraction of 
the flesh, of the members, of putting off the old njan with hia 
deeds, etc. Now, it is worthy of reroark, that all tais paitt- 
stakxng, on the part of Inspiration, to intimate the soiirce 
from v^ence our sin proceeds, and to apprise us of the proper 
method of accounting for it, and also of avoiding it, has 
probably been the occasion of leading certain philosophers 
and theologians who have not carefully examined the whole sub- 
ject, to take a view of it which is directly opposed to the 
truth intended by the inspired vn-iters. Because so ranch is 
said of the influence of the flesh over the rrdnd, they have 
inferred that the nature and physical constitution of" man is 
itself sinful. But the representations of Scrinture are, tliat 
the body is the occasion of sin. The law in his members, that 
warred against the law of his mind, of which Paul speaks, is 
manifestly the impulse ^f the sensibility opposed to the law 
of the reason. This law, that is, the impulse of his -sensibil- 
ity, brings hira into captivity, that is, influences his will, 
mspite of all his convictions to the contrary. 

Moral depravity consists, remember, in the committal of the 
will to the gratification or indi^gence of self — in the will's 
following, or subiioitting itself to be governed by, the impul- 
sea and desires cf the sensibility, instead of submitting 

40 Tn£ PILQkIM 

itself to the law of God revealed in the reason. 

This definition of the thing shows how it is to be aoooiint— 
ed fcr, namely: the sensibility acts as a powerful impulse to 
the will, from the moment of bijrth, and secin^es the consent 
and activity of the vdll to procure its gratification, before 
the reason is at all developed. The will is thus comraitted to 
the gratification of feeling and appetite, -vihen first the idea 
cf moral obligation is developed. This ocmraitted state cf the 
will is not moral depravity, and has no moral character, until 
the idea of moral obligation is developed. The moment this 
idea is developed, this ooirnlttal of the will to self-indu3.g- 
enoe maist be abandoned, or it becomes selfishness, or moral 
depravity. But, as the will is already in a state of connat— 
tal, and has to some extent already formed the habit of seek- 
ing tc gratify feeling, and as tlie idea of moral obligation 
is at first but feebly developed, unless the Holy Spirit inter- 
feres to shed light on the sovl, the \\rill, as might be expec- 
ted, retains its hold on self-gratifi cation. Here alone moral 
character commences^ and must ccmmenoe. No one can conceive 
of its ccmmenoing earlier. 

This selfish choice is the xvicked heart — the propensity to 
silt—that causes what is generally termed actual transgression. 
This sinful chrioe is properly enough called ind^.j^elling sin. 
It is the latent, standing, controlling preference of the mindii 
and the cause of all the outward and active life. It is not 
the choice of siA^ itself, distinctly conceived of, or chosen 
as sin, but the choice of self-gratification, which choice is 

Again: It should be remembered, that the physical deprav- 
ity of our race has much to do vjith our moral depravity. A 
diseased physical system renders the appetites, passions, 
tempers, and propensities more cl amorous and despotic in their 
demands, and of course constantly urging to selfishness, con- 
firms and strengthens it. It shovild be distinctly remembered 
that physical depravity has no moral chai-acter in itself <> But 
yet it is a source of fierce temptation to selfishness. The 
human sensibility is, manifestly, deeply physically depraved; 
and as sin, or moral depravity, consists in committing the 
%dll to the gratification of the sensibility, its physical 
depravity will mightily strengthen moral depravity. Moral de^ 
pravity is then universally owing to temptation. That is, the 
soul is tempted to self-indulgence, ahii yields to the tempta-^ 
tion, and this yielding, and not the temptation, is sin or 
moral depravity. This is manifestly the way in v/hioh Mara 
and Ehre became morally depraved. They were tempted, even by 
undepraved appetite, to prohibited indulgence, and were over- 
come. The sin did not lie in the constitutional desire of 
food, or of knowledge, nor in the excited state of these 
appetites or desires, but in the consent of the vail to pro- 
hibited indulgence. Just in the same v/ay all sinners become 
such, that is, they beocme morally depraved, by yielding to 
temptation to self gratification under some form. Indeed, it 
is in^ossible that they should become morally depraved in any 
other way. Tp den^ this were to overlook the very nature of 


iBoral depravity^ 

To Btun up the truth upon this subject in few wprda, I 
would say: — 

!• Moral depravity in oaar first parents was induced by 
temptation addressed to the unp exported susceptibilities of 
their nature • Mien these susceptibilities became strongly 
excited, they Qvercame the willj that is, the human pair we^e 
over-persuaded, and fell under the temptation. This has been 
repeatedly said, but needs repetition in a summing up » 

Zm ^1 moral depravity commences in substantially the same 
way. Proof:— 

(l.) The impulses of the sensibility are developed, grad- 
ually, oommenoing from the birth, and depending on physical 
developnent and gro^vth. 

(2. 1 The first acts of mil are in obedience to these. 

(3.) Self-gratification is the I'ule of action previous to 
the development of reason* 

(4.) No resistance is offered to the will's indulgence of 
appetite, until a habit of self-indulgence is formed. 

(5.) When reason affirtns racral obligation, it finds the 
will in a state of habitual and constant conxnittal to the ^ 
impulses of the sensibility. 

(6») The demands of the sensibility have become more and 
more despotic every ho-'or of indulgence. 

(7.) In this state of things, unless the Holy Spirit inter- 
pofto, the idea of moral obligation mil be but dimly developed. 

(8.) The vdll of course rejects the bidding of reason, and 
cleaves to self-indulgence© 

{9o) This is the settling of a fundf^mental question. It is 
deciding in favor of appetite, against the claims of condo- 
lence and of Godu 

(lO.) Light once rejected, can be afterwards more easily 
resisted, until it is nearly excluded altogether. 

(11./ Selfishness confirms, and strengthens and perpet- 
i^ates itself by a natural process. It grows with the siimer's 
gro-vrth, and strengthens mth his strength; and mil do so for 
ever, luiless overcome \^y the Holy Spiiat through the truth. 


1. Adam, being the natural head of the race, would natuj>. ■ 
ally, by the wisest constitution of things, greatly affect 
for good or evil his whole posterity. 

2. His sin in many ways exposed his posterity to aggravated 
temptation. Not only the physical constitution^ of all men, 
but all the ini'luences under vrhioh they first form their 
moral character, are mdely different from T^at they -would 
have been, if sin had never been introduced. 

3. Vftien selfishness is understood to be the -whole of moral 
depravity, its "quo mode," or in what way it comes to exist,' 
is manifest, dear conceptions of the thing will instantly 
reveal the occasion and manner. " 

4. The only difficulty in accounting for it, has been the 
false assumption, that there must be, and is, something lying 
back of the free actions of the v/ill, which sustains to those 

ad Txliii PILCixtBl 

actions the relation of a cause, that is itself sinful* 

5, If Holy Adam, and holy angels ooxold fall under temptar- 
tions addressed to their undepraved sensibility, how absurd it 
is to conclude, that sin in those who are bona mth a physic- 
ally depraved constitution, cannot be accounted for, mthout 
ascribing it to original sin, or to a nature that is in itself 
sinful # 

6« Without divine illiaiai nation, the moral character vdll of 
course be formed under the influence of the flesh. That is, 
the lower propensities vdll of course influence the will, un^ 
less the reason be developed by the Holy Spirit • 

?• The dogma of constitutional moral depravity is a part 
and parcel of the doctrine of a necessitated mil* It is abaranch 
of a grossly false and heathenish philosophy. How infinitely 
absurd, dangerous, and unjust, then, to embody it in a standard 
of Christian doctrine, to give it the place of an indispensable 
article of faith, and denomace all who will not 3\mllaw its 
absurdities, as heretics I 

8» We are unable to say precisely at what ege infants beoome 
moral agents, and of co\irse havr early they beoome sinners* 
Doubtless there is much difference among children in this re- 
spect* Reason is developed in one earlier than in another, 
according to the constitution and oirc^omstanoes* 

A thorough consideration of the subject, will doublless 
lead to the com?! ot ion, that children become moral ajents niuch 
earlier than is fjenerally supposed* We always find, at the 
earliest period at which children can understand words, that 
they have the idea of obligation, of right aiid vn^ong. As sooa , 
as these words are rmderstood by them, they recogrlze them as 
expressing ideas already in their own minds, and which ideas 
the]- have had further bad: than they can rene::iber* Some, and 
indeed most persons, seem to have the idea, that children 
affim themselves to be "under moral obligation, before they 
have the idea of the good; that they affirm their obligation 
to obey their parents before they know, or have the idea of the 
^ood or of the valuable* But this is, and must be a mistake* 
They may and do affirm obligation to obey their parents, before 
they can express in language, and before they wouD.d understand, 
a statement of the ground of their obligation. The idea, how^ 
ever, they have, and must have, or thev coiald not affirm 

9« Mihy is sin so natural to mankind? Not because their 
nature is itself sinful, but because the appetites and passions 
tend so strongly to self-indulgence* These are temptations to 
sin, but sin itself consists not in these appetites and pro- 
pensities, but in, the voluntar}f committal of the vdll to their 
indulgence* This coumttal of Uhe will is selfishness, and 
rnen the will is once given up to sin, it is very natirral to 
sin*^ The will ohoe committed to s elf-indiilgence as its end, 
selfish actions are in a sense spontaneous* 

10* The constitution of a moral being as a whole, when all 
ihe powers are developed, does not tend to sin, but strongly 
"*n an opposite direction; as is man:if est from the fact that 
when reason is thoroughly developed by the Holy Spirit, it is 


more tlian a inatoh for the sensibility, and turns the heart. to 

The difficulty is, that the sensibility gets the start of 
reason, and engages the attention in de^vlsing means of self— 
gratification, and thus retards, and in a great rneasAire pre- 
vents, the development of the ideas of the reason which were 
designed to control "the will* It is this morbid development 
that the Holy Spirit is given to rectify, by so forcing truth 
upon the attention, as to secure the development of the reason* 
By doing this, he brings the will under the influence of truth* 
Our senses reveal to us the objects correlated to oiir animal 
nature, and propensities • The Holy Spirit reveals God and the 
spiritual world, and all that class of objects that are got^ 
related to our higher nature, so as to give reason the control 
of the will» TMs is regeneration and sanctification, as we 
shall see in its proper place •—. Morel Depravity ociioluded# 
Nex t subject: TEE ilTONEMEl<T. 


The hope lyhich the Gospel brings has the power to 
transform the present. The one who must put up with 
disappointments now is heartened by the realization 
that he is already a member of an eternal society in 
which all wrongs vnJLl be righted. The pangs of the 
moment hiort less in view of the promise of the future. 
One does not conform to the unworty present when he 
knows he is destined for a glorious future. The Com- 
munist Cf^ls this opium, but it is not. It is not a 
mere deadening of oneself to reality. It is only 
alloxring the future to govern the present. 

The poor live in a keen consciousness that the rich- 
es of the Kingdom are already theirs, but are not yet 
delivered into their hands. They are not benumedj they 
are only more sensitive to the prospect of the future, 
which transforms even the present* for the keenest 
suffering is within, and the present gets by anticipa- 
tion the happiness which is proiriised. Thus the present 
suffering is kept strictly to exterior things, while 
the spirit mounts up with wings as eagles. Even when 
the present seems favorable, a future' hope makes it un- 
satisfactory. It is a lesser good, certain to yield to 
something better. The follower of Christ always feels 
a pull which can be at the same time an agony of long- 
ing and delight. "Weeping may endure for the mght, 
but joy Cometh in the morning, —Selected 



The first Brethren church west of the Mississippi 
river was in what is now Cape Girardeau County, Miss- 
oiori, about fourty miles north of Cairo, 111., and 
about 135 miles south of St. Louis, when the populat- 
ion of St, Louis was about 900 persons and before 
Cairo was in existance. 

According to J.H, Koore, in- '^Brethren Pathfinders", 
Daniel KLingensxnith, ox Lancaster County, Pa. went 
down the Ohio River about 1795— probably to Kentucky, 
where he obtained information regarding southern Mo., 
which at that time belonged to Spain. Major George 
Bolinger had been given a large body of land^ there, 
on which to settle emigrants from North Carolina, and 
among those emigrants were about a dozen families of 
Brethren x^rho had j^5Srto North Carolina from Pennsyl- 
vania at an earlier date. 

Daniel Klingensmith finally settled on a 300 acre 
tract of land, obtained by a Spanish grant. A few 
years later other members came from Pennsylvania, 
Kentucky, and North Carolina, among the first of whom 
were Peter Baker, John Miller, ana Joseph Miswanger, 
all from Worth Carolina. Elder John Hendricks, Logan 
Co. Kentucky was the first minister to visit this 
settlement. He is said to have visited it on several 
former occasions and baptized a number of converts. 
These m.embers were also visited by Elder George Wolfe 
Er. Their first lovefeast was :hald at the home of 
Joseph Kiswanger in I8IO. This was eleven years before 
Missouri became a state an^ before there were any 
Eretilren chui^ches in IHir«^hey were organized in I8I8, . 
and in 1821; ntimbered about 50 members. All of the 
Brethren historians report that this church prospered 
for awhile but eventually died out. It's down-fall 
is attributed by J.H. Mocre to the propagation among 
its members of the ^t-jfritings of Elhanan Winchester on 
"Final Restoration, " and the closely related doctrine 

THE PILGRm i^c^ 

of Uriiv^rsalisin, He also attributes the loss of the 
Kentucky churches to this same cause, and sayg'in his 
closing paragraph on this subject, 

Whil6 most of our historians, when treating the Kentucky 
situation, have attributed the dissapp entrance of those 
ohurcbS to a f riot ion bet-ween thonl and the general 
Brothelr^hood regarding the manner of obser^/ing the re- 
ligious rite of feet-washing and the Lord*s supper, it 
is proDable that the habit among some of the ndnisters 
of greatly stressing Final Restoration, as elaborated 
by lUnohester^ had as much to do in paving the way for 
their ultimate downfall as a.ny one thing that may be 
named. It was the trifling with "strange fire** and 
burning it on their consecrated altars that helped to 
sound the death icnell for these onc^ promising phurohes* 
And what was true respecting the results of bimiing 
strange fire one hundred years ago is equally true today* 
As long as the Church of the Brethren will continue to 
of f er t he p e opl e only s ound New T e s t ament d oct rine , and 
let that doctrine include the all things, you are going , 
to find the powers of heaven standing by her, but when- 
ever Tfe get to offering strange fire, strange doctrines, 
on her altars ;/ou might as well say good-by to the good 
old Dunlcard church mth her sacred, heaven born institu- 
tion. The altar that ill exander Mack and his ccmrades. 
helped to reestablish can stand a lot of abuse and even 
neglect, but it mil not stand for strange fire, not too 
close affiliation with churches holding loose doctrinal 
tenets. ^ _ ■ .. . ' • '•> 

Fortunately there i^iere ether churches established 
in riissoiiri which did not sufi'er txie fate of the Cape 
Girardeau congregaticn. Four others are listed by 
1372: Cedar County^ iS^lj Spring Creek 1869, and 
Spring fliver, Jasper Co. and Shoal Creek in Kewton 
Co. 1875. 

lO'-'JA: The. Brethren first entered Iowa in "the south- 
ern part: Libertyville, Jefferson Co. was organized in 
laiiii by Elder George Wolf Jr, of HI. It was the 
first Brethren ch^jrch VJest of the Mississippi beside 
Cape Girardeau, which came to naught.. Otiriers were: 
Mt» Etna, Adams Co. I85I5 Farview, Appanoos Co. 
1853; Monroe Co., iS^Uj English River 18^5 J 
Franklin Church, Decatur Co* 1358; Keokuk' Co. 1858; 
Middle Creek, Mahaska Co. i860; Crooked Creek, Wash- 
ington and Johnston Counties, I86U; Coon Hiyer, Guth- 


rie Co. I8625 Osceola, Union Co. 1877; and Pleasant 
valley, Appanoos Co. 1877« 

In nd-ddle Iowa, were: Cedar Grove, Cedar Co. 1852; 
Indian Creek, Dry Creek, and Iowa River, 1856. And I 
Waterloo, Black Hawk Co. in northern Iowa, 1856. I 

KANSAS: The first church in Kansas (Cottonwood) | 
lynn Co. was organized in 18^6. Washington, Douglas 

Co. 1358 was the second, and Wolf Creek was organized . 

in 1859 • It is stated that there was a great increase 1 

of Brethren migration into Kansas diiring the seventies. \ 

WISCONSIN: Foiir churches are recorded in Wisconsin 
before I68O: Ash Ridge, Richland Co. I85J4, by George 
W. Studebaker from the Mississinewa Congregation in 
Indiana; Irvin Creek, near Menomonie, Dunn Co. 1869; 
Pierce Co^ 1875, and Chippewa Valley, 1679 • 

NEBRASKA: Part of the same migration which moved 
into Kansas extended into Nebraska: Bell Creek, 
Dodge Co. 1866, and Bethel Creek, l875» 

One church is also mentioned in Colorado near 
Longmount, 1877* ^. v ^i4//7?^^\^> * > / .^ ^ 

"A cr-umb will feed a tiny bird, 
A thought prevent an ugly word* 
A seed brings forth many a flower, 
A drop of rain fortells a shower, 
A straw the wild wind's course reveals, 
A kind word oft an old grudge heals: ' 
A beacon-light saves many a life, 
A slight will often kindle strife. 
A humble hand may alms bestow, 
A godly life makes heaven below: 
A little child confounds the wise, 
A lark sings nearest to the skies. 
A sunbeam makes the earth rejoice. 
A flower will teach without a voice; 
A brave man»s arm will right the wrong, 
A simple prayer will iriakes us strong." 

— Selected by M.J, Kinsley, 


How happy ^ how loving, how jojrful I feel I 

I vfant to have more love, yes more love and zeal; 

I want ray love perfect^ I want my love pure. 

That all things mth patience I may well endure • 

I -want of the "vjisdcm that ooires from above^ 
I want to live harmless, and niore like a dove; 

y^ faith, and my hope^ my love and my zeal, 
I -want them mor.e pierf eot and never to fail. 

I T9ant to be little, more simple^ and mild. 

More like our dear SavioiirV and more like a child^ 

More vjatchful and prayerful, and lov.'ly in ndnd. 
More Icvingj and hximble, more gentle, and kind* 

I want to be found in the service of God 
That all may behold at hoi^e and abroad; 

I -want so my light beholders may see. 

Hew faith ai^d good works in sweet union agree* 

My union I want with the Father and Son; 

I want that perfected -which grace has begun. 
Remembering, at all. times what Jesus did say, 

And set out in living anew every day* 

l&y treasures in heaven I want to lay up 
Miere no moth or no rust can ever corrupt. 

Where no thief or robber can enter or dare: 

For roy heart and my treasures I vjant to be there* 

Then ccme my dear friends and join me in youth, 
^d all who are -willing tp walk in the truth. 

Let us join in sweet union and most perfect love, 
Mnd on our blest journey so joyfully move. 

That when time is over and from earth we rem.ove. 

To dwell in the regions of pure light and love, 
With Jesus our Saviour and all holy- men 
V/e will sing sweet ho s annas forever, ijren. 

— Selected by Ella Colbert, Yftdttier, Calif. 
April, 1911, Vindicator. 

"Cast thy bread upon the waters. 

Ye who have a scant supply; 
Angel eyes -will watch above it. 

You will find it by and by. 
Ee who in his righteous balance. 

Loth each human action weigh; 
V3.ll your sacrifice remember, 
vail your loving deeds repay." 



While the book of Obadiah is the shortest in the 
Bible, a considerable amount of study is required to 
obtain an understanding of it. 

The Lord in his vision to Obadiah reveals how 
judgment was to come upon Edom, who were the descend- 
ants of Esau. This was to be accomplished by a rumor 
or ambassador, meaning an element to stir up the hea- 
then nations against Edom. 

In the study of secxilar history we learn that the 
Edomites had accepted many of the ways of the Clial- 
deans and worshiped many ox their heathen gods, VJhen 
the Chaldeans took Jerusalem in $Qk B.C« the Edom- 
ites joined with Chaldeans in the destruction arid 
plundering of the Jews. It was this act against 
Jacob or the Jews that such strong judgement was 
proclaimed upon the house of Esau. 

In our study of Genises, chapters 25-27 we learn 
of the root of the. enmity between Jacob and Esau. 

Here as in ether prophesies it clearly states that 
Israel shall possess the land that God pronised in 
his covenant viith Abraliam, This shall be f alfilled 
when Christ shall return and enact his righteous 
go ernment over the earth, meeting out final judge- 
ment from Hount Zion upon all unrighteous nations. 

The tiiue and place of Obaaiah's writing as well as 
his lineage have not been determined. Inasmuch as 
he places the captivity in the past tense we presurae 
it was around S'^O B.C. 


1. Give tnree reasons why God pronounced such . 
strong judgment on the Edomites. 

2. Does this prophecy perpain to other nations? 

3. Review the Book and note how the land shall 
be possessed, ': 

li. How Can tiie ^g^^t^ing of Obadiah be an 
enlightmeni to the Christian? ■ 

—Joseph E. Wagner, Modesto, Calif. 



V0L>5 imioii, 19^8 NO, 3 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul.' 1 Peter 2: 1 1 


Thy iTiajesty is declared in thy works God; 
I feel it in the ceasless roll 
Of the breakers that splash on the sandy bed— 
Their endlessness stirs iiiy soul. 

My eyes roam far on the ocean's crest. 
Until waves meet the red sirnset sky, 
^As it seems to melt in the watery depths; 
For tifiilight is drawing nigh* 

1 f oel Thy might as the tide rolls in, 
Farthei^ in on the sandy shore; 
For though man can ruin the earth in his lust. 
He can never the waters control. 

But for ages and ages those -waters roll on. 
As wave follows wave strong and free, 
And the tide rolls in and the- breakers roar , 
Fx^om earth^s dawn ^ to eternity, 

' . '—Annie Baker 

-Maple, Ont,, Canada, 


THE PILGRIM is a religious magaztna published monthly by Daniel F. Wolf in the 
interests of the members of The Old Brethren Church. Subscription rate: $1.50 per year. 
Slcimple coptes sent free on request. Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 



These thi'ee verses of inatthew 5, are as much a part 
of Jesus* "Sermon on the hoxmt" as the Beatitudes in 
the preceeding verses, and the doctrine which he taught 
in the verses following. 

In them are observed several important facts, 
1, That the law of God^ expressed in ten commandments 
and delivered to Moses, on Mount Sinai will not be de-- 
stroyedj but fulfilled, 2, Jesus ^ mission in the world 
was to fulfil^ and to be the fulfillment of ALL that 
the Old Testament prophets typified and foretold. This 
necessarily includes all the law of God concerning sin 
and the promise of redemption, as revealed to men in 
every age of the Old Testament Scriptures. Because he 
was the "seed of the woman" promised in Eden, and the 
"seed" in whom God made a covenant with Abraham k^O 
years before the law of Moses, that all the nations of 
the earth should be blessed, 3, That even the "least 
of these commandments" must in some manner be obeyed 
by every subject of the kingdom of heaven* 

In verse 20, Jesus clearly indicates that the man- 
ner in which the Scribes and Pharisees were "obeying" 
the law was not fulfilling God's demands for righteous- 
ness which the Spirit of the law required, for he warn- 
ed his disciples, "That except your righteousness 
shall exceed the righteousness of the Scribes and 


Pharisees, ye shall in no case enter into the kingdom 
of heaven »" 

Our interest in this study therefore will be to 
learn in what manner the law of God must be obeyed that 
will result in true righteousness, which will qualify 
us for entry into the kingdom of heaven. 

In other parts of the gospel we learn that tha 
Scribes and Pharisees, whose religion Josus condemned, 
were trying to attaiin to righteousness by deeds, in- 
stead of character. But the righteousness which the 
spirit of the law required, was obedience from the 
heart— which of course implies a heart of love to God. 
Therefore when the Scribe, who was a lawyer, asked 
Jesus, "tempting him," "Which is the great commandment 
in the law?" He answered, "Thou shalt love the Lord 
thy God with all thy heart, and with all thy soul, ' and 
with all thy mind. This is the first and great comm- 
mandment. And the second is like to it^ Thou shalt 
love thy neighbor as thyself. -On these two command- 
ments hang all the law and the prophets." 

Thus ALL the law and THE PROPHETS, which Jesus said 
he came to fulfil, is based on supreme love to God 
and our fellowman. And as the first and great command- 
ment, ia supreme love to God, therefore there can be no 
genuine obedience to it outside of Christ. In Christ 
Jesus only, then, can a righteousness be attained that 
qualifies its subjects for entry into the kingdom of 


This righteousness, as we have just shown, requires 
its subjects tp possess holiness of character, 'first, 
and then righteous deeds. And this holiness of charac- 
ter must be the divine nature, begotten of God in 
Christ by the Spirit which ia the new birth arxd in a 
real way makes the "new creature", a child of God and 
therefore a subject of the kingdom of heaven. 

Thus Jesus told Nicodemus, who was perhaps as honor- 
able a Pharisee as any in his time, "Except a man be 
born again ... of water and of the Spirit, he cannot 
enter into the kingdom of God." 

And so concerning the righteousness of the law, 
Paul said in Rom. 8:1-U, *» There is therefore now no 


condemiation to them which are in Christ Jesus, who 
walk not after the flesh, but after the Spirit. For 
the law of the Sfvirit of life in Christ Jesus hath 
made me free from the law of sin and death. , , THAT " 
who walk not after the flesh but after the Spirit. 

In. this respect it seems important for us to know 
.that the law of God regarding mans moral obligation, to 
him, did not originate at itount Sinai, but has been 
delivered in various forms to men in every agej and its 
demands have always been the same, that is: Righteous- 
.jiess of its subjects, consistant with their condition 
and relation to God in the time in which it was recei- 
ved. It was delivered to Moses in ten commandments, 
but Abel received it in a different form and obeyed it 
and was accounted the first righteous man on earth. 

The Ten coimiiandiiients which God delivered to aoses 
on Mount Sinai was called the »'covenant» and Mioses 
was the mediator of it. Under it, and at the time it 
was received, hoses informed the Children of Israel 
that God would raise up unto them, of their own breth- 
ren a prophet like himself, but with greater authority 
than he and Him they should hear in all things. Also 
under that covenant it was prophesied by Jeremiah that 
in the "last days" God would make a "nev/ covenant with 
'Israel and Jiodah, aiui under it their sins would be 
forgiven and the laws of God would be written in their 
hearts. Therefore it is said in Heb. 1:2, God "Hath 
in these LjiST DAYS" spoken unto us by his Son whom he 
hath appointed heir of all things. And in Chapters 8, 
9 and 10 Jesus the Son of God is said to be the Media- 
tor of that »*nex^" covenant in which sins would be 
"put' away" or. forgiven, and the laws of God written in 
the hearts— Instead of tables of stone. 

The l^reaking af the tables of stone, which Moses 
cast down to the ground, when he c§me down from the 
Hount, may have been a sign that the laws of God could 
not be contained forever in tables of. stone. Moses 
the mediator of that covenant was required to prepare 
new tables into vrhich God again wrote his laws. This 
may have been a pattern of Jesus the Mediator of the 


Mew Covenant preparing the hearts of his people for 
the laws of God to be reirapressed in them by the Holy 
Ghost. See II Cor » 3:3. " ■-■■'■ , . 

The apogtle Paul says in, Rom, 13; 8-10, "Owe no man 
anything but, to love one another: for he that 
loveth another hath fulfilled the law^" For this. 
Thou Shalt not commit adultery. Thou shalt not kUl, 
Thou Shalt not steal. Thou shalt not bear false wit- 
ness. Thou shalt not eovet; aiad if there be an yother 
commandment,' it is briefly comprehended in this saying, 
namely. Thou shalt love thy neighbor as thyself. Love 
worketh no ill to his neighbor: therefore loVe is the 
fulfilling of the law." To fulfill the law is to 
accomplish what it demands; and when it is "fulfilled^* 
it is not destroyed^ But all vjiio remain, or live in 
sin are, still under the law "of .sin and death," For, 
"whosoever committeth sin transgresseth also the law: 
for sin is the transgression of the laWo" I John 3tU« 

And so in the beginning of his sermon. on' the Mount, 
Jesus blessed his disciples and said, "Blessed are 
the poor in spirit: for theirs is the kingdom of 
heaven. Blessed are they that mourn; for theyshall 
be comforted. Blessed are the meek: for they shall 
inherit the earth. Blessed are they which do htinger 
and thirst after righteousness: for they shall be 
filled. Blessed are the merciful: for they shall 
obtain mercy. Blessed are the pure in heart: for 
they shall see God." 

Surely in characters like these, all the law is 
fulfilled. -D.F.W. Next: THE FOURTH COi'i^lANDMNT. 

Let us do the things Jesus would have us do. Jesus 
came to seek and to save that \jhich was lost. Let us 
speak the words of Jesus to the sinning and the weak in 
faith. Do not whisper and talk about your weak brother 
or sister; and thereby shove him down further, 'If we do 
not go out of our way to help him we will not be doing 
the works of Christ, If we offend them and they drop 
out by the way, what a responsibility is oursl Who knows 
knows, but possibly if we would just speak the right 
words, about Jesus to them they would be. lif*ted up., . 
* ' . —Selected, 


by Rudy Cover 

' In our day of scientific wonders and achievements, 
man seems to be increasing in the knowledge of the 
wonders and creative power of God, Today man is be- 
ginning to develop an interest in outer space, and it 
seems he would like to get away from this world of sin 
and sorrow* He would like to find the secret of life 
and soar to worlds unknown by his own scientific inven- 
tions. With this method of accomplishment, as far as 
the mysteries of God are concerned, man is going down 
a dead end road. He will not admit he is a sinful 
creat\n:*e, and until he does, he cannot escape destruc- 
tion, "• • • when the Lord Jesus shall be revealed 
from heaven with his mighty angels, in flaming fire 
taking venge^ce on them that know not God, and that 
obey not the gospel of our Lord Jesus Christ; Who shall 
'be punished with everlasting destruction from the 
presence of the Lord, and from the glory of his power r." 

Although man has done wonderful things, they appear 
to be insignificant and absurd in comparison with the 
creation of the Lord, The new satellite the U, S, has 
sent up is predicted to keep going for nine or ten 
months. The heavenly bodies that God created and set 
in motion, have been keeping their prescribed course 
for thousands of years. The man of this" world does 
not know nor understand the mysteries of God because 
they are hidden from him. By not accepting the. reve- 
lation which God has geven him, he can only blunder 
around in his own ignorance. 

", , . Eye hath not seen, nor ear heard, neither 
have entered into the heart of man, the things which 
God hath prepared for them that love him. But God 
hath revealed them unto us by his Spirit: for the 
Spirit searcheth all things, yea the deep things of 
God," "... For who hath known the mind of the Lord, 
that we may instruct him? But we have the mind of 
Christ," In our own strength we can do nothing. Even 
the worldling deperbds upon iJie power of God for his 
very existence, vrtiether he knows it or not. Nothing 


is impossible with God, Paxil says, "I can do all 
things through Christ which strengtheneth me." 

The tuilimited povier of God must be recognized for 
us to understand and believe the mysteries of God. - The 
world stumbles at many of the miracles which are writ- 
ten in the word of God. One of the biggest stximbling 
blocks, is the virgin birth of Jesus. This is some- 
thing we cannot explain. It is a mystery and there are 
those who will not believe because they cannot under- 
stand. To. the believer in the power of God, it is only 
a*matter of accepting a fact that God has revealed. 
The mind of God is so high above man tiiat we likely 
could not understand some things even if we wei'e shown, 
"For as the heavens are higher than the earth, so are 
my ways higher than your ways, and my thoughts than 
your thoughts,"— Isaiali SS*9m If we can believe in the 
power of his resurrection we should also believe in his 
power to be born of a virgin. 

When Jesus rose from the grave, he did it by the 
power of God vfhich he had in himself. Speaking of his 
life he says, "I have power to lay it down and I have 
power to take it again, Thia commandment have I re- 
ceived of my Father," 

Again Paul says, »^That I may know him, and the power 
of his resurrection, and the fellovjship of his suffer- 
ings, being made conformable mito his death: If by any 
means I might attain unto the resurrection of the deadl' 

The power of God has bean witnessed by many holy men 
of old, Enoch was translated, Noah saw the \^rld that 
then was destroyed by flood, Sarah, the wife of Abra- 
ham conceived in her old age and bore a son Isaac, who 
was saved from death by the angel v/hen God had command- 
ed Abraham to sacrifice him, Moses witnessed the plag- 
ues poured upon Evypt, and the final destruction of 
Pharoah in the Red Sea, Sairison wrought super human 
feats of strength. Elijah was carried to heaven with- 
out tasting death. Also the dead were raised tq life 
by the Lord and by his apostles. Many other miracles 
could be named, all done by the wonderful power of God^ 

Why do men refuse to accept this power? We know 
power is ^iiat they want, B ut they their own 

56 - THE PILGRIi^ 

way. They will not admit they ai^e sinful; therefore, 
their sin remaineth. 

We who have professed to know the Lord and to do his 
will, should .take courage. We know we are in the last 
days and that perilous times shall come. We have been 
warned of Satan's tactics and we Imow that tixe power 
of God is' sufficient to overcome all the devices that 
Satan can array against us, Jesus says "... for with-- 
out me ye can do nothing." Of ourselves we ax*e weak, 
but with the power of God there is nothing impossible 
for us.— Oaldiurst, Calif ornia* 


An evangelist recently described this sin as one 
that nobody confesses. He stated that irf the course 
of the many confessions to which he has listened, even 
including murder, not one single person has voluntarily 
confessed to bein^ guilty of covetousness. Thus, we 
infer at once the very subtle nature of this sin, and 
examinlAg its nature, we hope to be armed against it. 

We once ate in an automat re&taiirant in New York 
.•City. Here food is placed in cubidles behind small 
glass doors and is obtained by dropping a coin into a 
slot. A well-i±ressed man went from place to place try- 
ing to open the doors without putting in his coin. A 
companion, familiar with the place, told us that this 
man was- trying to find the occasional door tiiat could 
be opened without pay. Some sleight of hand vr^fe in- 
volved. What was wrong with the man? Ke was covetotis, 
and no more than a nickel or dime was involved. 

Then there was the man who learned that his neighbor 
was interested in buying a certain farm in the commim- 
ity. Hurrjring to the owner of the farm, he obtained 
an option on the place* As he had no need for it, he 
merely held it for a high pi^ice until his neighbor was 
willing to pay him a handsogie margin. Legitiraate busi- 
ness? Yes, But it is scarcely the meastare of a good 
neighbor or a man approved of God, 

What was the motivation behind these acts? It shows 
that there is present in the human heart a caxaal desire 


for, gain that operates regardlesjs of the size of* the 
object or the amovint involved. Some think only of the 
wealthy as covetous. That is a misconception. Many 
poor are just as susceptible to it. This is heart 
trouble. It involves one's attitude toward things j or 
the possessions of another. The sin has even been 
conceived and lives before the hand reaches out to 
grasp the object. It has its beginning in an apparent- 
ly painless birth, but often groyjs to ^the proportions 
of a giant. . "Sin, when it is finished, bringeth forth 
deatti'* (Jas. I:l5«) 


Gauged by the number of warning signals God has 
given on this sin, it must be in His sight one of the 
ordinal sins of man. It rates a place in the deca- 
logue in this straightforward language: "Thou shalt 
not covet." It is found in the New Testament catalog- 
ues of sin along xfith miirder, drunkenness, and fornic- 
ation, giving the impression that is very abhorrent in 
the sight of God. Guilt of covetousness shares tiie 
sarae judgment as these other sins and carries all the 
implications of the broken law. 

The seat of the trouble is located by Jesu? as be- 
ing in the heart of man. In Mark 7:21,22, He specific- 
ally states it as coming from the source, and as being 
of a defiling uature in the process. The hypocrite, 
outwardly respectable, brings forth fruit of evil 
thoughts, adultery, fornication, murder, theft, and 
"covetousness. Judgment is, in this passage, implied 

When God poTxrs out His woes, this sin is responsi- 
ble for a large part, Isaiah looked at the sins of 
his countrymen and spoke these words: "Woe unto them 
that join house to house,/ that lay field to field" 
(Isa. 5:8), The warning and command were ignored and 
judgment was poured out upon Judah^ 

Lust is not a nice word to the ear. In Scripture 
it is associated with the idea* of intense desire and 
'i-ihere the word is \ised to convey this idea, it is de- 
sire for that which is wrong. Note tliese strong 


words frora James. "Ye lust, and have not: ye kill, 
and desire to have> and c^annot obtain: ye fight and 
war, yet ye iiave not, because ye ask not*' (Jas. h.:2)» 
This is an ligly picture^ Yet it is an accurate descri- 
ption of the constantly waging warfare for selfish 
gain. It merits the einnity of God, and there are cat- 
egorical statememts in the New Testament that the 
covetous person shall not inherit the kingdom of God. 
I Cor. 6:10j Eph. ^:5* 


Script\ire is very explicit regarding the kind of 
things coveted. Here is a partial list: a neighbor's 
house, or his wife, his manservants, maidservants, ox, 
ass, "any thing that is thy neighbour's," fields, a 
gift (or bribery), money, "abundance of . # • things •" 
Note how inclusive is the list; and besides, many 
things are implied in Scripture by words that have a 
connotation similar to that of covetousness. 

The variety of objects that may be coveted is em^ 
phasized by the reference twice in the above list to 
"things." Moses said, "anything that is thy neigh- 
bour «s"(Es. 20:17) • Jesus said, "Taice heed, and beware 
of . covetousness: for a man's life consisteth not in the 
abundance of the things which he possesseth" (Luke 12: 


Not alone, then", may we be given to an unlawful de- 
sire for that which is our neighbor's, but Jesus car- 
ried the application to its logical conclusion, that 
we may even have an inordinate desire f oi* things right- 
fully gained. 

Only a small proportion of people in tliis country 
are deliberate thieves. Few walk into the stores and 
lift merchandise from the counter, even though the 
opportunity is often present. The milkman leaves milk 
upon our porch without fear that it will be stolen. 
The mailman leaves 'pax^cels by the rural mailbox. Some 
banks keep sums 'of money in the lobby where the public 
may make its own change. Some roadside markets leave 
goods unattended where the customer waits upon himself , 
makes change, and goes his way» Thus a great inajority 

THE . PTinRm . 59 

of people may be trusted T^en upon their honor, biit" 
fail miserably where the moral test may not be so 
plain, Covetoushess is related to the law against 
stealing, but it enters human experience where the 
temptation is more subtle • We are dealing with an in- 
nate desii^e for possession, ofteri right' in itself, but 
needing sanctified control. 

VJhetfier in matters sriall or great, thp temptation 
is to gather tilings to self. Achan wanted a wedge of 
gold- and a heathen garment, vJhich he/bid in hiB own 
tent. l*iat smaller things might. h^. have hidden there 
before? Balaam was tempted by" a speaking engagement 
which Qarrie,d both honor and. gold. He did not have to 
steal them, but he was covetous noneibh0less, David 
found devious, ways to obtain the wiffe of Uriah. Covet- 
ousness drew Judas past the point of help. These men 
suffered, the puni^iments' due a sin hated of God, ' 


.• The subtle nature of this sin is A own by the fact 
that those often most secure in its clutches are least 
aware of it. 'It may be confused with thrift. It may 
be confused \^ith one»s rights, as in businesSj^/tAien 
vjiat we actually want most is still more money. ThQ 
wealthy man may crowd others aside in the race for 
money and then justify it by philanthropy, from which 
he also covets honor. Poorer persons may grasp for 
ever^rbhing within reach and justify it on grounds that 
tiie^have less than their neighbors. Children may be 
taught it with their piggy banks, when the little 
accumulation is first used to buy things the human 
heart craves. It has been said that ^*iile other pass-, 
ions may grow weaker with age, this one grows stronger 
and can never be satisfied,- . . 

■ Covetousness is a disturber of peace. It is, found 
to be the origin of mtost troubles -between brethren. 
Children qu^r el over an inheritance. There is often 
not room enough in the same community for two men in 
the same business. It engenders jealousy and rivalry, 
Ifliile con55etition may be the life of trade, it is 
covetousness which often provides the competition. 


with^alL its harvest of trouble. Paul acciarately por- 
trays these implications when he says, "For the love . 
of money is the root of all evil: Thiiich while some 
coveted after, they have erred from the faith, and 
pierced themselves through with many sorrows" (I Tim, 

Freedom from this disease is a qualification for 
church o:ffice, Moses was to "provide out of all the 
people able men, such as fear God, men of truth, hating 
covetousness" (Ex. l8:21), A bishop (or minister) must 
be "not covetous" (I Tim. 3:3). Paul said, "I have 
coveted no man^s silver, or gold, or apparel" (Acts 
20:33). Doubtless Ggd desires a good example form His 
ordained servants. Many pulpits are robbed of their 
power when they are occupied by men who devote their 
best energies to earthly gain. 

Iniplications of this sin to its victims are terrif- 
ic, and we should examine our experience often to see 
that it i's neither gaining entrance nor gaining ground. 
Have you begun^ to gather about you more tlian you need, 
especially of the expensive gadgets of modern civiliza- 
tion? This can become a covetous mania. Wiiat is it 
that provides your money drive? Wliat gets' you up early 
and drives you late? Are you svcve that the urge for 
more money is not basically a desire for more power, 
influence, and recognition? VJhy do you want more edu- 
cation, if you are a student? Are you aware that it 
may be merely to enhance youi* personal prestige, or to 
advance you over youc* fellows? Are all your affections 
legitimate? Is your wife or husband sure of that? Can 
you examine every transaction in which you are a party 
to see that both sides to the deal are gaining advant- 
age? Can you give freely without looking about to see 
what you can gain from the very act of giving? Do you 
know that you may rob another of his good name merely 
begause you are jealous— covetous of his very position? 
Are you aware that covetousness is the same as steal- 
ing, and that, \ihxle it often robs another of that 
.which is rightfully his, at the same time it does in- 
finite damage to yourself? 

Finally, opposite to tl:^e relentless drive and con- 



fusion caused by c.ovetousness is the contentment of 
heart where desire is under control. Al*e you inter- 
ested in true gain and inner quiet? Listen to these 
true statements by the Apostle Paul: I Tim. 6:6-8 and 


>*Godliness with contentment is great gain.'* 

"Having food and raiment let us be therewith con- 

"I have learned, in viiatsoever state I am, there- 
with to be content." 

"We brought nothing into this world, and it is 
certain we can carry nothing out," 

— The Sword and Trumpet, in Gospel Herald, 1953 • 


Once in awhile, not often I am glad to say, we run 
across that thirsty sort of a person who prides him- 
self upon what he calls his frankness and honesty of 
speech and conduct. "There's notliing deceitful about 
me, I'm not the one to 'make a fuss' oyer people. If 
I don't like them I let them know it," he says with 
flashing eyes, and a proiad toss of his head. 

But is this spirit one of real frankness and hon- 
esty? Is it not one of arrogant cruelty and envious 
teiTiper which heartlessly tramples upon the feelings 
of others? Have \je ever a right "to say just what we 
think unless our thoughts are kind and true? Wo one 
in the world can be a law imto himself, but every one 
is subject to all with whom he has to do. 

We sometimes hear the remark, "I might as well say 
it, as to think it. " But we all know that is not 
true. It is not good reason. Many thoughts come up 
and so often are put into words that would have been 
better unspoken. If we should follow the idea that 
we had jxxst as well say a thing as to think it, where 
would it lead to? Not v^iere the toster calleth, but 
to the broad road which is ftai of contentions and^ 
strife. Would it not be safer to heed the old saying 
"think twice before you speak?" As the scripture. 
says, "Let every man be swift to hear, slow to speak. 

62 THE PIIfiRm 

slow to wrath," By so doing, we might save many heart 
aches, and perhaps, bitter tears* 

• If we are asked to ^ive our opinion, it certainly 
is right to apeak the truth; and there are times when 
we should speak our minds concerning the real faults 
of others. But there are many, many things which are 
very immaterial to us; and yet we make the mistake of 
speaking our minds on the subject, often, I fear, with- 
out even tliinking once, and so often with but little, 
if any knowledge of the circumstance, 

"l^at a happy world were this, if each vrould mind 
his business more, and mind his- neighbor less." Let 
us be glad when our friends kindly tell us of o\ir 
faiilts and profit thereby. But remember, that each 
have a right to their own tastes and opinions, (so long 
as it is not against "our Father's teachings,") 

Then why is the human family so prone. to make cruel 
remarks about things that really make no, f iff erence? 
only for the sake of speaking their minds, which I fear 
some of us mistake for a- part of our duty. To bridle 
onea tongue is one of. our strongest obligations and 
our example was set by Him who "pleased not himsrlf •:" 
-r A Selection frora Jan, 1910, Vindicator, . 

.• ; - :.. '■ . QOMUNION:NOTIGE. . . ... -■•- 

We the members' of the Old Eretliren Church, Salida, 
California, have chosen April 26-2? for our' Love Feast: 
Xo/which a hearty invitation is given to all of like 
faith, — Cliri^tie R^ Cover. •/""'.' 

(continued from page 67 J 

to the pardon of sin but upon condition of an atonement, and 
upon the as,atamption that atonement is not to be repeated, uQr 
%o ^end its benefits beyond the limit a of the race for whom 
it ifflas 'made, and that only for a limited time. If an atonement 
were to extend its benefits to all worlds, and to all eternity, 
it would nulify its- own influence, and encourage the universal 
feope af impunity, in case the precepts of the law were violated. 
This would be indefinitely worse than nd atonement; and public 
justice ndght as well consent to have mercy exoeroiaed without 
regard t» securing the authority and influence of law, 

(to be continued ) 



They looked out from the same cell. They looked out 
from the same bars but they saw entia-ely different things 
things from the same outlook. One saw mudj tiie other 
stars. Why? Because one looked down, the ottier up» 
They saw what they were looking for. 

Twelve men went up to search the land of Canaan. 
Before them lay the" same vista. But 10 of them brought 
back a report of cities great and walled up to heaven, 
Caleb and Jpshua reported a land of milk and honey, a 
land of grapes and figs and pomegranates^ a land of 
victory. Unbelief looked down and saw defeat; faith 
looked up and claimed victory. 

Two men looked out over the walls of Gotham— the 
man of God and his servant. The servant saw the Syrian 
host encompassing the city with horses and chariots and 
was afraid,, ELisha looked up higher and "behold, the 
mountain was full of horses and chariots of fire around 
about." Eyes of doubt looked dawn> eyes of faith up. 
And Elisha had to pray to have the eyes of the young 
man opened. 

Today sin and crime and depravity, fear and doubt 
and unbelief lie in the miserable lowlands all aroimd 
us. But above the darkness and fog shines our Father's 
face and the light of truth and victory and of purity 
and power streams from the eternal throne of God^ 

Lift thine eyes, fellow traveler. Life— abundant 
life here and the eternal life hereafter— depends on 
the direction of your gaze, Miich way are you looking? 
--Mrs. J. H. Lammerding, Roseville, Calif • 
In the "Public Thinks", Modesto Bee. 


"Woe unto you, . , • ye blind guides." 
Me? I'm not a minister. I'm not even a Sunday ^^ 
school superintendent or teacher, I have no respons- 
ibility of guiding. Wait, You may be a parent. You 
definitely are an individual. Everyone leads someone, 
even though he has no title. You influence yoijir friend, 
and acquaintance, 5ee that you are not blind, -^Sel. 



Saccliaeus lived in Jerioo; 

Long tiiae ago> y^en "ways were slow; 
Chief publican of tiiat old town. 

Of great renown, that once f elldafvjn» 

2aoohaeus was rioh Ecan of note; .'. 

Ind bills he wrote, of coan or goat; 
In his' estate, he was not lax. 

To take the tax, in heaps and packs* 

'Zacohaeus was of odious fame; 

Ua,n to him came, poor or rioh name; 
He had the power to take just dues. 

Or to abuse, and false accuse. . , 

Zacchaeus heard of Jesus fame; 

Wild men did tame, and heal the lame; 
Give to the blind again their sight; 
' Walked in the light, and taught the right, 

Zacchaeus changed his business ways; ,. 

The right displa3^s in after days*. 
He heard that Jesus comes his way; 

See him he may, that very day* 

Zacchaeus runs his Lord to see; 

Though short he be, climbs up a t3>ee; 
And Jesus comes along the -v/ay. 

Stops when he may; they hear him say, 

"Zacchaeus make haste and come dovml" 
This man ox tovm of iriuch renown, 

NOW; leaves the scrubby sycamore. 

And stands before, Christ to adore'» 

Zacchaeus says, "I feed the poor; 

. And I restore f.ull four times more; 
Should I my brother false accuse. 
In ways abuse, or to misu848, 

Zacchaeus, true; great is thy faithl 
True unto death, at parting breath; 

A son of Abraham the great; 

Share in his fate, near heavens gate* 

.,. , — J*I. Cover, 

SonoTB,, Calif • 


(Condensed from the lectures of C#G« Finney, 1648) 

We come now to the consideration of a Tet»y important feature 
of the moral government of God; namely, the atonement* 

In diaoussing this subject, I vdll call attention to scTcral 
v^U-eatablished principle 9 of government* 

!• We have already seen that moral law is not founded in the 
mere arbitrary mil of God or of any other being* 

2# As the will of no being can create moral law, so the will 
pf no being can repeal or alter moral law# 

3o There -is a distinction between the letter and the spirit 
of moral law© The letter relates to the outward life or action; 
the spirit respects the motive or intention from vriiioh the act 
should proceed. Tjt exanqple: the spirit of the mci-al law re- 
quires disinterested benevolence, and is all expressed in one 
word—love. The letter of the law is f o\md in the caititandn«nt» 
of the decalogue, and in divers other precepts relating to out«^ 
vmrd acts. 

4# To the letter ^f the law there may be nany exceptions, 
but to the spirit of moral law there can be no exceptibn^ That 
is, the spirit of the moral law nay sometimes admit and require, 
that the letter of the law shall be disregarded or vialated; 
out the spirit of the law ought never to be disregarded or 
violateda Fcr example: the letter of the law prohibits all 
labor on the sabbath day. But the spirit of the law often ro- 
quires labor on the sabbatho The spirit of the law requires 
the exercise of universal and perfect love or benevolence to 
God and man, and the law of benevolence often requires that 
labor shall be done on the sabbath; as administering to the 
sick, relieving the poor, feeding- aniirals; and in short, what- 
ever is plaiiily the work of necessity or mercy, in such a sense 
that enlightened benevolence demands it, is required by the 
spirit of moral law upon the sabbath, as well as all other days. 
This is expressly taught by Christ, both by precept and example ♦ 
So again, the letter of the law says, "The soul that -sinneth, 
it shall die;"* but the spirit of the lat. admits and requires 
that upon certain conditions, to be examined in their proper 
place, the soul that sinneth shall live* The letter of the 
law is inexorable; it condemns and sentences to death all vio- 
lators of its precepts, without regard to atonement or repent- 
enoe# The spirit of moral law allovra and Vequires that upon 
condition of satisfaction being made to pu'^lic justice, and the 
return of the sinner -td obedience, he shall live and not die. 

5. In establishing a government and prom^gatipn law, the 
'lawgiver is always understood as pledging hiuiself duly ti ad- 
minister the laws in support of public order, ?uid for the pro- 
motion of public morals, to reward the innocent with hi a favor 


and pratectioB, and to punish the disobedient vdth the loss of 
his protection and fayor« 

6« La-ws are public property in iwhioh every subject of the 
goTernment has an interest. Every obedient subject of govem- 
inent is interested to have law supported and obeyed, and vjherev- 
er the law is violated, every subject of the government is 
in jxired, and his rights are invaded; and each and all have a 
right to expect the government duly t3 execute the penalties of 
law vrhen it is violated* 

7» There is an important distinction between retributive 
and pi^tlic justice^ Retributive justice consists in treating 
every subject of govemment according to his character. It 
respects the intrinsic merit or demerit of each individual, and 
deals with him accordingly. Public justice, in its exercise, 
consists in the promotion and protection of the public interests, 
by such legislation and such an administration of law, as is 
demanded by the highest gocd of the public. It implies the 
execution of the penalties of law v^ere the precept is violated^ 
unless something else is done that will as effectually secure 
the public interests. lATien this is done, public justice de- 
mands, that the execution of the penalty sixall be dispensed 
with, by extending pardon to the criminal. Retributive justice 
lUikes no exceptions, but punishes without mercy in every in-, 
stance of crime. Public justice irakes exceptions, as often as 
this is pexmtted or reqxiired by the public good. Public jus- 
tice 18" itteatioal iiith the spirit of the moral law, and in its 
exercise, regards only the lawa Retributive justice cleaves td 
the letter, and irakes no exceptions to the rule, "The soul that 
. sinneth, it shall die." 

, 8« The design of legal penalties is to secure obedience to 
the pi^ceptn The same is also the reason for executing them 
when the precept is violated^ The sanctions are to be regar- 
ded as an expression of the vicv^J of the lawgiver, in respect 
to the importance of his lavr;: and the execution of penalties is 
designed and calculated to evince his sincerity in enacting, 
and his continued adherence to, and deten:nination to abide by, 
the principles of his governmant as revealed in the lavr; his 
abhorrence of :all-l crime; his regard to the public interests; 
and his tmalterable determination to carry out, support and 
establish, the authority of his law, 

9, It is a fact well established by the experience of all 
ages and nations, that the exercise of mercy, in setting aside 
the execution of penalties, is a natter of extreme delicacy and 
danger. The influence of law, as might be expected, is found 

, very much ta depend upon the certainty felt by the subjects 
that it mil be duly executed. It is f oxind in experience to 
be true, that the exercise of mercy in every government where 

- no. atonement is rrade, weakens government, by begetting and fos- 
tering a hope of impunity in the minds of those T«ho are tempted 
to violate the law. It has been asserted, that the same is true 


'When an atonement has been niade^ and that therefore^ the doot]>» 
ines of atonenient and oonseqtuent forgiveness tend to encoiirage 
the h'spe of impunity in the ooanniSBion of sin, and for this 
reason, are dangerous doctrines, subversive of high and sound 
morality. • This assertion 1 shall notice in its appropriate 

10, Since the head of the government is pledged to protect 
9,nd promote the public interests, by a due administration of 
law, if in ^ny instance where the precept is violated, he would 
dispense mth the execution of penalties, public justice re- 
quires that he shall see, that a substitute for the execution 
of law is provided, or that something is done that shall as 
effectually secure the influence of law, as the execution of 
the penalty wciild do. He cannot make exceptions to the spirit 
of the law« Either the spixl that siimeth must die^ aoccrding 
to the letter of the law, or a substitute must be provided in 
accordance with the spirit of the laWi> 

11, V/hatever will as fully evince the lawgiver's regard for 

his law, his determination to. support it, his abhorrence of all 
violations of its precepts, and withal guard as effectually 
against the inference, that violators of the precept might ex- 
pect to escape with impunity, as the execution of the penalty 
would do, is a full satisfaction of public jtistice^ij VJhen these 
conditions are fulfilled, £^nd the sinner has returned to obedi- 
ence, public justice not only admits, but absolutely demands, 
that the penalty shall be set asidt by extending pardon to the 
off end era The offender still desei*ves to be punished, and, up- 
on the principles of retributive justice, raif^ht be punished 
according to his deserts. But the public good admits and re— . 
quires, that upon the above condition he should live; hence, 
public justice, in compliance with the public interests and tho 
spirit of the law of love, spares and pardons him. 

12. If mercy or pardon is to be extended to any yihQ have 
violated law, it ought to be done in a manner and upon some 
conditions that will settle the question, and establish the 
truth, that the execution of penalties is not to be dispensed 
with merely upon condition of the repentance of the offender. 
In other words, if pardon is to be extended, it should be knawn 
to be upon a condition not within the povrer of the offender • 
KLse he may know, that he can violate the law, and yet be sure 
ti escape with impunity, by fulfilling the conditions of f or^ 
giveness, which are upon the support! on ^ all within hi» cwn 
power. , ■ • .. 

13. Sn, if mercy is to be exercised, it should be up3n a oon^ 
dition that is not to be repeated. The thing required by public 
justice is, that nothing shall be done to imderndne or disturb 
the influence of law. Hence it oaiinot consent to have the exe- 
cution of penalties dispensed with upon any condition that 
shall encourage the hope of in$.unlty. ' Therefore, public jua- 
tioe cannot consent — • (oontimie^ on page Q2) 


^Ji^tr'" Oratorical 


The first Brethren ^o came to the Paoifio Coast settled in 
the Wallamette Valley, Lynn County, Oregon* 

About 1850, a oompany of some thirty emigrants from Indiana, 
aimng whom were nine church members of the Brethren, rcade their 
imy "by team and wagon over the Oregon trail to the Willamette 
Valley, Oregon Territory, and took up new homes there. This 
was before there was any transcontinental railways and two 
thousand' riles of mountains, desert and prairie separated them 
from the western fringes of civilization, Tf^ioh by that time had 
extended from the, eastern states across the Mississippi River 
into loTNa, Kansas and Nebraska* 

A brother by the name of Jacob mgle, nephew of Elder George 
Wolfe, with two of his brothers and their wives came from Ill» 
over the same. trail in 1853, and settled near wiiere the Indiana 
brethren were, not knowing that they were there« In 1854 Jacob 
mgle wrote a" letter to the Gospel Visitor telling how he v/ent 
on horseback to see how many members were in the area, and that 
he found "sixteen Indiana brethren;'* aaso that there were tliree 
members living about one hundred miles from them* 

^He further tells of hearing that Daniel Leedy, a minister 
from Iowa was on his vray to Oregon, and that he set out on 
horseback to meet him and found him after going "only 30 milesT 
A meeting was then appointed in Jacob Vdgle's house on the fii^st 
Sunday of Oot« 1854, ahd Daniel Leedy preached to them* 

This is thought to be the first Brethren preacliing service 
on the Pacific Coast. All the members in the area were together 
at this meeting and a coimcil meeting- was appointed for Oct. 7, 
1854," at "v^ich time they were organized with twenty-.three 
members* They at first adopted the name South Sa.ntaam; but 
later changed it to the milamette Valley Church. 

• Immediately they began addressing urgent appeals throiigh the 
Gospel Visitor to the elders in the eastern states to send 
elder& and ministers to help in the work of preaching the gospel 
and organizing new Churches on the west Coast. Although they. 
did not get the much needed, and much plead for ministerial help 
until about seventeen years later , they continued to make 
some growth by baptisms and by emigration until in 1881 they 
nundaered about one hundred members. 

In 1871 Elder Daniel Brower of Keokuk Co. Iowa, moved to 
Oregon to help the Church there, and settled in th^ milamette 
Valley, in Ivlarion County, about 16 miles southeast of Salem. 
From 1871 to 1877 other famlies moved from the East into other 
parts of the state. In 1881 Elder David Brower wrote a letter 


in which he says there vrere at that time three churches in 
Oregon: The V/illamette Valley Church; in Lynn and l/^rion Court- 
ties j The Coquilla Valley Church in Coas County and the" Rouge 
River Valley Church in Jackson Co# One church in Southeastern 
WasMngton and one in northwester^ Idaho • >. 

In the meantime J Elder George Wolfe ^ nephew of Elder George 
Wolfe Jr. of Illinois had come by boat; crossing the Isthroos of 
Panama on land, and ai*rived in San Francisco Dec. 16, 1856» 
With- him were his wife and three sons, Joseph, John P« and Jacob* 
Frrm there they went by stage coach to Watsonville, >«here they 
reimined for awhile, but later moved to Gilroy. 

Two years after the Wolfe* a arrived in California, a church 
was organised in the fall of 1858. This organization is said 
to have taken place in a grove on the Pajaro River near Monterey. 
A deacon was elected and a coniminion was held at the same time* 

In 1859 an open latter ims addressed by Elder Wolfe to "The 
Brethren of the Atlantic States^" and published in the Gospel 
Visitor, telling of the orgain. '-nation and stating that their 
number had increased to seventeen, and that they were united 
with the Brethren in Oregon in requesting that more preachers 
be sent from the East to help with the vrork in Calif oamia and 
Oregon. From time to time these requests were urgently renew- 
ed by both the California and Ore;;^on Churches, stating that 
they were receiving more requests ircm many localities to preach 
the gospel than \ahat their only two ministers on the West Coast 
could attend to. Kov/ever vjhilo these requests were being sa 
\irgently made , the el«/ers in the East, instead 'of sending 
help, or someone volunteering to go, were carrying on a pro- 
longed discussion through the Gospel Visitor of the best met- 
hod to help the brethren on the Pacific Coast. 

In 1862 practically the -whole membership of the California 
Church moved from Gilroy to Lathrop in San Joalq^^in County, about 
12 miles south of Stockton. Their n\miber v?as increased by 
baptiams and other members moved in from the East and settled 
in different localities in the northern and central parts of 
the state» By 1878 the3:«were memibers in eleven different coui>- 
ties. It is not clear how many of the^e were organiaied chizrches* 
There is no indication that any of them were very large congre- 
gations, and a numbei:' of them were without ministers. There 
were members in Hurabolty tendocino, Solano, Yolo and Colusa 
Co\mties. * ^ 

A small congregation was organized by Elder V/olfe in Cala;- 
veras Coxmty in 1878. And it i^ said that there were fifteen 
members on the Iferced River "about 55 miles southeast of Stock- 
ton." There was also a Congregation located abo\it seven miles 
southeast of Tracy called the "Jerusalem Congregation," who 
held their meetings in the "NevtT Jerusalem Schoolhouse." Elder 
Wolfe made regular visits to these scattered members and preach- 
ed to them and baptized new members ^ 


It mil be; remmbered that Elder Wolfe and same T«tio came 
with him tp 'Palif ornia were from the •'Far Western Brethren" in 
Illinois ."who were, formerly from Kentucky and ^were for many 
years otrfc of conirowji cation mth the main body of the Brethren '• 
Church in the Eastern States. Therefore" v^en other members 
from the East vtho were' connected with the main body and the 
"Annual Meeting** organization came in contact mth these Tar 
Western Brethren," and were not act^uainted with their traditions 
and (justomSf there developed serious differences among -them on 
some docit^nal* points and chtirch "order.** These differences 
began to trouble then until in 1874 a Committee was sent by the 
Annual Meeting to iitvestif^ate» This conmittee succeeded in 
restoring crder among them and then divided the district so 
that those ^7rhc were from the main body could continue in their 
customs and order according to the Annual^ Meeting ruling, and 
allowed those wha were of the Far Western Brethren tt continue 
in [the order as they had learned it# 

■ According to a reported interview of the historian Gladdys 
Mciir with^i^u-lo Y/olfe of Lathrop C9.1if, in 1936, The Stanislaus 
Hi ver was the dividing line between these two /congregations 
and the new district on the Stanislaus side was at first\calied 
thjB Stanislaus Church; but. later changed to the jParadise Churcti. 
Th«jre is said to have been about 50 members in each congregation 
a* the time th« new district was formed. This arrangement 
seemed te bring good results, for according to reports in some 
•of the Ghuj^ch publicaticns in 1875-76 there were at least 40 
new members added to the California church by baptisms in the 
next two years. 

However there still persisted si^ns of tension between the 
two parties and in 1878 both parties petitioned Annual Meeting 
for a coinmittee. , lilLders R.H. Uailer, James auinter and E.Z. 
Beuchley were appointed to go. However R.K* Mller, because of 
illness, and James auinter, because of '^difficulties which 
detained him" did not go, and E;>K.Beuchley made the trip alone. 
In a letter written in 1879 he repor:ts his visit among the 
California mfjmberp, ^.nd reports that he was well .received by 
both the- *TCalif onyLa Church" and the "Stanislaus Church" as they 
were respectively imownv He reports that there were at that 
time seven ministers in Calif omia^ three of which were elders; 
that the California Church was scattered over a large scape of 
oou2^try in "some eight or ten counties." He says that Elder 
Wolfe VKis then 70 years oldj^ and had around, him some thirty-fiv« 
or forty members, and that their nurriber v^s increasing. He 
says that for some reason the Stanislaus Church had not prosper- 
ed much since its organization. He expresses the highest 
respect for their good order and calls thqpa "fine members." 

He reports that all the members i?> Calif o,rnia treated him 
with brotherly id.ndness and Christian Courtesy without excep- 
tion, and that he visited among them for over three months try- 
ing to build up kind feelings s^ong them, and felt that he had 
succeeded above his expectations. Ha felt the differences 


among them were not great and should never oanse a separations 
and believed that with oare all woxild come right in the end* 

There are still other reports of progress made by the Calif- 
ornia Churches before 1881 and of a lovefeast held at the home 
of Elder Wolfe in 1881 in -w^iich it was said that there were 
Brethren there from all parts of the State* One last glimpse 
is given of liilder Wolfe at this meeting ^o was at that time 
"72 years old and afflicted;" that he came on crutohea from his 
tent and "exhorted them all»" 

After the great schism in the Brotherhood in 1881-82, the 
California Church came into further conflict mth the AnTa ia l 
Meeting organization, and in 1884 Joined the "progressive** 
faction, later called "The Brethren Churoh", D»F*W^ 


Oh what c:^uld I do with one mtire day 

If that day were the last? 
l«d sweep through the years with might and main 

And seek for errors past. 
I»d race with my hands and speed with my feet 

To leave a thought of love, 
I*d seek in the K1aster*s vineyard to sow 

Some plants to fruit above. 

If unto my ears the message should come 

To leave my weary task 
To come to the golden shores above 

In light and love to bask 
I wonder if I would beg for time 

iknd plead for one more day 
And should I be granted just one more 

What would I do and say? 

Each Ecinute should count as precious gold, 

I'd have so much to do. 
There's letters to write to loved ones dear 

mth thought all strong and true, 
A message to send afar away 

Though those now left be few 
To that I loved in childhcod years 

Where skies were fair and blue» 

We never may know which day is last. 

Each minute coxmts as gold,^ 
To sow or to reap in the glowing sun. 

Or straying lambs to fold — 
But may it be vihen the message CiMoes 

In light and love to bask 
No burden and bulk of toil be left 

Till then as twilight task* 

— Lottie Am Gripe, 1925 • 


'". .^ *. BIBLE STUDY : - 


"' *'Iet forty days and Nineveh shall be overthrown."* 
This brief annoimcement is the only prophecy contained 
in the book of the prophet Jonah which relates the 
well known account of a Jewish prophet who attempted 
to evade the call of God by fleeing in the opposite 
direction when sent to pronounce judgment upon Nineveh^ 
the/capital city of the great 'Assyrian empire, a hea- 
then nation and traditional enemy of Israel. 

In his attempt to escape by sea Jonah encountered 
a severe storm and, upon confessing his guilt, was 
tiirown overboard, t^ the sailors and was swallowed by 
a large fish especially appointed for this piurpose. 
Here, wiLh seaweed wi'apped about his head, the prophet 
prayed earnestly, to the God from whom he had been try- 
ing to flee. Eis prayer was heard and God caused the 
fish to cast Jonah. ashore after three days and nights 
of confinement. 

God again -instructed Jonali to go and preach to 
Nineveh and thib time he did as he was bidden. let he 
was net obedient from the heart because, when the wick-i 
ed city repented at his preaching and was s^oared from 
divine judgment, Jonah was displeas.ed and angry to the 
extent that he sought to justify hisvflight to Tarsish 
and desired his life to be taken from him. It seems 
he was eager to witness the destruction of the city 
and felt it was an affront to the Jewish consciousness 
of being the chosen ones when his prophecy was not 
fulfilled literally. 

There is no indicajtion that the prophet was punishc^f 
for his uncharitable attitude but the'Lird kindly reast 
oned with him and taught him as also tlie Apostle Peter 
centuries later that, "In every nation he that feareth 
God and worketh rlght-eousness is accepted with him^ 

The message: of the book is a protest against the 
spirit of group exclusiveness as well as an outstand- 
ing example of the ^largeness of ^od's mercy. 

— Harold Hoyer, Elkhart, Indiana. 


VOL. ^ APRIL, 195S NQ, it 

"^Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul.' 1 Peter 2t 1 1 


They sealed the tcmb of solid stone; 

(The cruel Roman pcwerl ) 
Where Jesus* body lay alone, 
In that sad darksome hour* 

The true disoiples in despair. 

Beheld where he was laid; 
They turned a-way in grief and care, 

tod they "vrere sore afraid* 

Then Jesus came in mighty power, 
ilis ^lory filled the grave; 

And took hia body in that hour,'^ 
Salvation to us gave* 

The mighty angel came alone. 
Appeared in dazsling light; 

And rolled away the solid stone: 
A terrifying sight I 

The Roman soldiers fell as dead; 

(The Roman power is donel ) 
Ab angels tred of victory led, 

To God, The Father* s Son, 

His true disciples hear th^n say, 
"The Lord is risen indeed;" 

Their Saviour see in that same day. 
And on his presence feed* 

Praise God to give us life anew. 

And raise us from the dead; 
May all our names be there vAien true. 
The Bock of Life is read* 

J«I* Cover 
Sonora, Calif* 


THE PILGRIM is a religioui magazine published monthly by Daniel F. Wolf in the 
intarests of the momben of The Old Brethren Church. Subscription rate; $1.50 per year. 
SompU copies tent free on request. Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 



Like the other commandments of the decalogue, the 
ftilfillment of this one consists in accomplishing in 
the character of its subjects the essence or goal 
which God intended when he gave ita While it demanded 
obedience to the letter for the time being, the spirit 
or ultimate goal could only be fulfilled in Christj 
in whom alone they could realize the forgiveness of 
their sins and in a real way be partakers of the divine 
nature and become holy ais God is holy. 

Obedience to the letter of the law without knowledge 
of its prupose or intended goal becomes bondage and 
cannot improve the chai^acter of its s-ubjects. On the 
other hand when the intended goal is accomplished it is 
FULFILLED; and to further adhere to the letter of it 
also becomes bondage and is retrograding to the char- 
acter of its adherents » 

To avoid any confusion of the meaning of the terms 
"law" and "commandments" as used in both the Old and 
New Testaments, a distinction should be made between 
"the law" which was delivered to the children of Israel 
at Mount Sinai about 2^00 years after creation, and 
the "law" or will of God as revealed to man in every 
age since the creation regarding his obligation to 
God and his fellow man. 

In this latter sense it is referred to by various 
terms; as the "voice of God," the "will of God," or 
"God said"— Sometimes it was in but few words and 
simply stated what man should or should not do. And 
when God's will was thus made known it became Man»s 


duty to render willing obedience to it from the heart. 
In so doing he was approved of God and regarded by Him 
as right^ou^a This is the kind of obedience that was 
rendered by Abelj Enoch, Noah, Abraham and others, and 
what is called in the New Testament "the righteousness 
which is by faith." 

It is important to remember that the Children of 
Israel were in a state of disobedience tp God's voice 
at' the time they received the law at Mount Sinai in the 
third month after they were redeemed out of Egyptian 
bondage. On the way they had been disobedient and so 
viien they arrived at Mount Sinai, before they received 
the law, God revealed to them through Moses the condi- 
tion on which they could be accepted as his people (EKi^ 
19i5>6), "Now therefore, if ye will obey my voice in- 
deed, and keep my covenant, then ye shall be a peculiar 
treasure unto me above all popple: |* or all the earth is 
mine: And ye shall be unto me^ a kingdom pf priests, 
and an holy nation^" Verse 8 say^, "And all the people 
answered together, and said, all that the Lord hath 
spoken we will do." . 

Three- days after this God spoke the ten cammandments 
to them orally from Mount §inai, but only a few days 
afterward, while i^ioses was in the Mount with God^arid 
receiying the two tables. of stone, they broke the first 
commandment when they m^de a golden calf and worshipped 
it, saying, "These be thy gods, Israel, irAiich have 
brought thee up out of' the land of' Eyypt." Had npt 
Moses become an intercessor before God for them at that 
time,, in which he offered to give his life for their 
sin, God would have "consumed" them and made, of ^4oses 
a nation to inherit the promise made to Abraham. 

Thus Israel was disobedient before they received 
the law, and immediately after they received it they^ 
broke the first commajidment and the covenant. In this 
they committed a great sin just like Adam did in Eden 
and were linder the same condemnation— death. Whatever 
"rights" they had to be heir^s of the promise were for- 
feited: they were entirely on God's mercy and in the 
same need of a Saviour as the rest of Adams posterity. 
In Romans 3;9 it is said, "What then? are we better 


than they? No, in no wise: for we have before proved 
both Jews and Gentiles, that they are all under sin»" 
Therefore the Apostle Paul teaohes in Gal* 328^ lU-lS 
Uiat the "seed" in which God promised Abraham the 
blessing is Christ, and says in verses 19-2U that the 
law was added because of transgressions till the aaed 
should come to whom the promise was made. * « Wherefore 
the law was ovr schoolmaster to bring us unto Christ, 
that ;ire might be justified by faith," 

It is evident then that the ultimate goal of 
the law from Sinai did not differ from the revealed 
will of God to man in all ages. But it had a specific 
purpose for a limited time to discipline the nation, 
by showing them that they were in a state of disobedi- 
ence and sin, and make them acquainted with God^s ' 
holiness and \diat his holy character required of them 
to be his people; and at the same time point them to 
the Redeemer wlio would come in due time to atone for 
their sins and also for the sins' of' the whole world. 
"But when the fulness of the time was come, God sent 
forth his Son, made of a woman, made under the law. 
To redeem them tlaat were under the law, that we might 
receive the adoption of sons." 

Heb. 10; 1 says the law "had a shadow of good things 
to come J and not the very image of the things. . ." 
"For the law made nothing perfect but the bringing in 
of a better hope did." Heb. 7:19, 

This was the condition of the children of Israel 
and theii' relation to the law when John began preach- 
ing to them the baptism of repentance for the remis- 
sion of sins. And so Jesus said to them, "Think not 
that I am come to destroy the law, or the prophets: 
I am not come to destroy but to fulfill. For the law 
and the prophets were until John: since that time the 
kingdom of God is preached, and every man presseth 
into it." There is no indication that the fourth 
commandment was any different fi'om any of the others 
in this respect: that its FULFILLMENT was in the spirit 
of it and not in the letter. 

By examining the ten conmiandments it will be seen 
that the first four pertain to the attitude of its 


subjects toward God with regard to worship and cpntem* 
plation .of his. holiness. These Jesus seemed to con- 
dense into the FIRST AND GRBJAT COM^IANDFIENT which may - 
be called '-supreme love to God,»* And the second he 
said is like to. it, ►'.Love thy neighbor as thyself j" 
wiiich includes the remaining six of the decalogue and 
may be said to eiribrac.e all of man*s obligation to his 
fellow-man. On these two commandments, says Jesus, 
"hangs all of the law and the prophets,'* 

From the many gospel accounts of Jesus " ministry 
while on earth, it is evident that he did not consent 
%o the Phai*isees* interpretation of the meaning of the 
sabbath day. In his sermon on the Mount aiid in several 
other instancq/s he referred to a number of the command- 
ments of the decalogue, but in ..none of them did he ever 
refer to the fourth commandment or enjoin its observ- 
alice on any pf his disciples. But when charged by ttie 
Jews that his disciples did that which was not lawful 
for them to do on the sabbath day, he answered them, 
"The sabbath was made for man, and not man for the 
sabbaths therefore the Son of Man is Lord also of the 
sabbath*" Mark 2:27,28, The reasonable interpretation 
of this statement would be that the sabbath was made 
for man's benefit, and that Jesus had the authority to 
. interpret its meaning. 

Sabbath . means "rest" and is so interpreted in both 
the Old and New Testaments, and Jesus' attitude and 
doctrine concerning the sabbath day strongly indicates 
that in himself is the fulfillment of all the meaning 
of the sabbath day. For he says in Matt, 11:28, ^*Gome 
uiito lae, all ye that laboxir and are heavy laden, and 
I will give you rest," And in Heb. kt3 it is said, 
"For we which have believed do enter into rest, as he 
said, "As I have sworn in my wrath, if they (the child- 
ren of Israel who fell in the wilderness, chapter 3.) 
shall enter into my rest: although the works were , 
finished from tlie foundation of the world," Verse 10 
of Heb, k says, "For he that is entered into his rest, 
he also hath ceased from his own works as God did from 

Thus Heb, k seems to say that God's true sabbath or 


rest is not a day but a perpetual condition of which 
the seventh day was a sign, and that this true rest 
was prepared ("made for man") from the foundation of 
the world. We shoxild remember that God "rested" on 
the seventh day in the sense that his work was finished— 
completed'-He did not resume the work he had been doing 
on the next day after the seventh* "For in six days 
the Lord made heaven and earth, the sea and all that 
in them is, and rested on the seventh day<," 

Adam was created on the last or sixth day of the 
creative week* Therefore the first realization that 
Adam had of himself he was in God»s rest, God's seventh 
day was Adam's first day of realization and activity* 
Although he was last in the order of creation the 
■ Scriptures clearly indicate he was fir^st in the mind 
of God in the purpose of creation, and all the rest of 
the creation was made for his benefit* This is proven 
by the fast that God gave hiia dominion over the rest 
of his creation, as said in Gen* 1:28 and Heb, 2:6-8^ 

Thus Adam and his posterity were intended to be 
heirs of the finished work of God, He did not work 
for himself nor vAiat God gave him* He was to "dress 
and keep" the garden but there is no indication that 
he had to work for a living* For in the garden was 
every tree that is pleasant to the sight, AND GOOD FOR 
FOOD; the tree of life also in the midst of the garden, 
and the tree of KNOWLEDGE of good and evil* There is 
no indication that he was heavy laden or had any bur- 
den of soul, and God mercifully warned them to not eat 
of the tree of knowledge of good and evil "lest ye 
die," -But through the subtility of Satan they dis- 
obeyed God's voice and sinned and were expelled from 
Paradise, from the presence of God and from the tree 
of life*- So by transgression, Adam fell and lost the 
rest which was prepared from the foundation of the 
world. In this state he was compelled to work for 
himself to make a living, and in sorrow eat bread in 
the sweat of his face until he returned to the ground 
from whence he was taken* 

Chapters 3 ^Lnd. k of Hebrews t^ll of the children 
of Israel under Moses being delivered from Egyptian' 


bondage and promised a land of rest, which was a figure 
of the true rest that remains for the "people of God»" 
But because of unbelief they failed to enter in, Heb* 
3:7-19» Although the children of those who fell in 
the wilderness were led into the Canaan land by Joshua, 
it was not the true rest because another day was 
spoken of. Heb, U:8, But ia David "after so long a 
time" God again promised the "rest or true sabbath 
which he intended from the f oimdation of the world, 
"vdien he rested from all his works. This is the rest 
which, remaineth for the people of God and is found 
only in Jesus Christ. "For we which have believed do 
enter into his rest, as he said, , , Thus entering 
into the reality of what the seventh day signified 
until Christ came and put away sin by the sacrifice 
of himself, 

• The sabbath day was first given to the diildren of 
Israel in the desert when God gave them Manna to eat, 
and wafj later included in the ten cammandments. It 
is clearly stated in Ex, 31s 13 that is was for a SIGN 
to them, "Verily my sabbaths ye shall keeps for it is 
a SIGN between ir!e and you throughout your generations; 
YOU." "And "remember that thou wast a servant in the 
land of Egypt, and that the Lord thy God brought thee' 
out thence ttirough a mighty hand and a stretched out 
arm: THEREFORE the Lord thy God commanded thee to keep 
the sabbath day." Deut, 5:l5» " 

The deliverance from Egyptian bondage and this real- 
ization that it was the Lord God that sanctified them 
were figin^es of the true release from the bondage of 
^in and our sanctification to God through the Holy 
Spirit^ wherein we cease from our own wol^ks '6f self 
interest and selfishness to become the childi^en of God 
in reality and therefore heirs of all his promises 
both present and future, "Come unto me all ye that 
labour and are heavy laden and I will give you rest. 
Take my yoke upon you and learn of me for I am meek 
and lowly in heart: and ye shall find rest unto your 
souls. For my yoke is easy and my burden is light, 



By Elder John Kline, IS^O, 

We should not conclude from this parable that our 
heavenly Father is compared to an unjust judge who has 
no regard for his subordinatee* This is not at all 
the point of coraparison^ We should not let our minds 
dwell here for a moment, because the contrast between 
the character of the judge and that of God is so great 
that there is no point of similarity. 

The whole lesson, I think, is found in the power of 
prayer. What moved the judge to grant the widov/*s 
request? It was her importxmity. But he did this only 
to get rid of her* It, however, shows what earnestness 
will do even xfith an unfeeling man. Here the compari- 
son comes in. If an unfeeling man, who has no rever- 
ence for God and no regard for the welfare of othex*s, 
can be inl^luenced to regard the petition of a poor 
widow, though from a selfish mt)tive, because she will 
not be put off, what may we not expect to do by prayer 
when our Father in heaven is ever ready to hear and 
answer prayer? He invites us to pray. He says: »*Pray 
to thy Father which is in secret; and thy Father, which 
seeth in secret, shall reward thee openly." We must 
by no meaiis lose sight of the one great point in the 
comparison, c-^tnd that point is the vadow^s EARNESTNESS. 
Prayer, without earnest feelings of want and depend- 
ence upon God, is but a form of wprds^ and no prayer 
at all. 

But let us notice the point in her prayer: "Avenge 
me of mine adversary." Who her adversary was we have 
no means of knowing, nor how he became her adversai^y. 
But we ai^e told who the Christian's adversary is. 
Peter tells us in these words: "Your adversary, the 
devil, as a roaring lion, walketh about, seeking whom 
he may devour." The wox^d AVENGE means to conquer or 
destroy an enemy, for the purpose of securing tran- 
quility to the party avenged. In this sense Moses 
A\/l!iiGED the children of Israel on the Midianites. In 
the sanie sense Ahimaas^ said: "Let me now run, and bear 


the king tidings ^ how that the Lord hath avenged the 
king of his enemies," I think you are now prepared to 
understand what the Lord means by the words: "And will 
not God avenge his own electa which cry day and night 
unto him? I tell you that he will avenge them speed- 
ily." ^ ' 

It is now. understood that the DEVIL, the very vilest 
and worst of all trconps, is the Chiastian^s adversary* 
But God lias promised to avenge hiiri, if -he will call 
upon him in that spirit of eaj*nestness whicl;i is deaf . 
to denial^ such as the widow had* We muat npt forget, - 
however, tliat God, in all he has ever done for man in 
the way of avenging him of his enemies or adversaries, 
required man's assistance* As Paul puts it, we are 
covyorkei*s with God, and so must vje ever be* 

Let us now test this matter a little* God is will- 
ing "to bruise Satan's head under youi^ feet, and thus 
avenge you of the worst adversary you have ever known* 
He is at hand, ready, with more than twelve legions 
of angels at his service, if needed. You ai'e sorely 
tried* You are tempted to commit adultery with some 
one until every nerve in your- body trembles from the 
agony of suspense botv/een conscious ri;^ht and conscious 
wrong* One deep, fervent prayer from the heart breath- 
ed to Almighty God: '*Lord, save, or I perish, »» will 
avenge you of i^our adversary, will put him to flight, 
and leave you and God masters of the field* Brethren 
aiid friends, this is no idle talk, God will as surely 
give you the victory tl-irough our Lord Jesus Christ, as 
he has promised it. 

The Lord says with apparent emphasis: "Hear what 
the unjust judge saith," There must then be sometliing 
in it which deeply concerns us to know* Just what I 
have said is in it, the power of prayer* "The effect- 
ual fervent prayer of a righteous man avail eth much*** 

But again: You are tempted to do something very 
sinful, and you seem to yourself to try to px*ay. You 
feel the serpent's coil about yo\ir heart drawing tight- 
er and yet tighter, until your spiritual breath seems 
almost gone* I will tell you now just how you have 
got into this fix. You did not look to God soon 


enough. You put off praying and allowed the tempter 
to twist himself around you in the way he is. Do you 
ask what you ejce to do in this case? I will tell you» 
If you will just sumiaon breath and courage to say 
from your inmost soxil: '*God will avenge his own elect 
speedily^*' But they must cry unto him, 

I love this word "cry," It carries with it to my 
mind the cry of an innocent child to its parent^ when 
it feai^s danger or feels the need of something ^> 
BreUiren, such let our cry to the Lord ever be. There 
is never any dallying with words in the mouth of a 
little child. Its requests^ though they laay not al- 
ways be wise, are always sincere, and sincerity is 
what the Lord most loves, and hypocrisy is what he 
most abhors, "]ix:cept ye be convei^ted, and become as 
little children, ye can not enter into the kingdom of 
heaven,"— Life and Labors of , Elder John Kline, 18^0, 


The Bible contains the mind of God, the state of 
man, the way of salvation, the doom of sinners and the 
happiness of believers. It's doctrines are holy, its 
precepts are binding, its histories are true, and its 
decisions are immutable. Read it to be x^j^se, believe 
it to be safe. It contains light to direct you, food 
to support you, and comfort to cheer you. 

It is the travelers map, the pilots compass, the 
soldiers sword, and the Chilis tians charter. Here Para- 
dise is restored. Heaven opened and the gates of hell 
disclosed, Christ is its grand subject, our good the 
design, and the f^lory of God its end. 

It should fill the memory, rule the heart, and guide 
the feet. Read it slowly, frequently and prayerfully. 
It is a mine of wealth , a paradise of glory, and a 
river of pleasxxre. 

It is t>iven you in life, will be opened in judgment, 
and be remembered for ever. It involves the highest 
responsibility, will reward the greatest labor and will 
condemn all who trifle with its sacred contents, 

— Selected by several readers of the Pilgrim, 



« • » But J-ulian^ with all his authority and address, 
could scarcely hope to substitute that w]:iich was known 
to be a shadow for that which was believed to be real 
and substantial. It therefore became necessary for his 
design to overthrow the f ouixdations on which Cliris- 
tianity rested, or at least to aiscloae their weakness. 
One of the most important and influential of these was 
.the accomplisluuent of so many ancient prophecies, tend- 
ing, as it were, to a coitimon centre to the establish- 
ment 'of its truth. Among those prophecies, there v;as 
no one which excited such general adiairation, and so 
strangely perplexed the unbelieving, as that which re- 
lated to .the destruction of the Temple of Jerusalem; 
not only had been once and signally fulfilled by 
the arms of Titus, but as the consequent dispersion of 
the nation and abolition of the law had ali^eady con- 
tinued for nearly tiiree hundred years to be a subject 
of appeal and tri^-omphant argument with the defenders 
of Revelation, Julian doubtless perceived that if he 
could remove that ground of faith, many would be per- 
suaded that the ancient Books of the Christians had no 
better title to divine inspiration than the Homeric 
rhapsodies, or the Orphic hymns; and that the exclusive 
claim to TliUTil, which distinguished the religion from 
every superstition, had in fact no solid foundation. 
We can scarcely be mistaken in considering this to 
have been his Icadixig object, when, in the yeax"* 363, 
he undertook to rebuild the Temple, 

This was indeed to attack Chz-'istianity on the only 
ground on which any lasting advantage could be obtained, 
or on which its overttirow could possibly have been 
affected. The persecution of its professors \;as certain 
to terminate in a reaction favorable to them; the re- 
form and adornment of paganism was only a rediculous 
and comtemptible mockery; but the falsification of one 
prophecy would have i*eauced the woi'ship of Ctoist, as 
far as its origin was concerned, to a level with that 
of Jove; so that we need not wonder at the ardor with 


which its adversaries engaged in this attempt, at the 
suspicion with which some wavering Christians beheld 
it, at the joy of anticipated triumph which it excited 
in true believers* 

The historical facts are simply these- the work was 
undertaken with some parade under the superintendence 
of Alypius, an officer of rank and reputation, a pagan, 
and a personal friend of the Emperor; and the workmen 
were proceeding to clear away the ruins, and lay bare 
the old foundations, when an earthquake and tempest, 
accompanied by fire from below, and a strange appear- 
ance in the heavens, tore the foundations asunder, de- 
stroyed or dispersed those engaged in the labor, and 
consumed the materials; and this, it clearly appears, 
not once only, but on repeated attempts. Many of those 
who survived bore about with thein lasting laarks of fire, 
and the work was immediately suspended, and never after- 
wards renewed* These facts ai^e the result of the com- 
bined evidence of four contemporary authors, one of 
whom, Ammianus Marcellinus, was a pagan, a zealous 
admirer of the Emperor, and resident with his master 
at Antioch when the event took place. To the circum- 
stances above narrated others of a more extraordinary 
nature were at different periods appended, some of 
which are indeed consistent with physical probability, 
but others are manifestly the superstitious exagger- 
ations of later ages. The truth of the outline when 
we have given cannot reasonably be contested, nor is 
it at all affected by some variations in the details, 
implying diversity, but no contradiction. 

But, though the facts be undisputed, the question 
has still been moved and argued with much ingenuity, 
whether the convulsion in question was a phenomenon 
merely natural, or occasioned by divine interposition; 
and as that question is usually proposed, the fairest 
method of stating it appears to be this. In a very 
critical period of the history of Christianity, the 
highest earthly authority, having declared against it, 
proceeded to apply the severest test, not only to the 
constancy of its professors, but to the truth of the 
faith itself; (and in this respect the attempt of Julian 


differs in character from those of any preceding 
persecutor #) The trial was made in the most public 
manner, in the very birth-place of the religion^ in 
the eyes of the whole civilized world; and as the 
world was still divided (and perhaps not very unequal- 
ly divided) between the rival religions, the result 
would be necessarily expected with attentive anxiety 
by the votaries of both. Under these circtamstances 
Julian undertook to falsify the prophecies of God, and 
thus most assui'edly to overthrow the belief which 
rested on them. Again, the mountain on which the 
Temple of Jerusalem had stood was not so constituted, 
as either from its frame or situation to be probably 
the scene of a natural eruption; history speaks but 
of one other conuaotion, confined particularly to that 
hill, which took place at another critica, conjuncture, 
the moment of the Crucifixion; and from the days of 
Julian to this tiine, the convulsion has not ever been 
repeated. It remains then for us to consider, whether 
it be less improbable, that God should have interposed 
for the conf ii^mation of his religion at the moment 
when its truth was put to a most public and insulting 
proof; than, that a moxmtain hithnrto quiescent, and 
ever since so, should have midergone a natural con- 
vulsion, and thrown forth destructive fire from phy- 
sical cauaes, at that very crisis (and at that crisis 
only) when the test was applied, and the insult offer- 
ed; that the eruption should have been confined to 
the particular spot in question; that it should have 
continued as long as the attempts were repeated; and 
that it should have ceased, when they ceased, when its 
seeming purpose was effected, forever: and thus xve 
might fairly leave it to any unprejudiced mind to de^ 
cide, whether such a concurrence of fortuitous circtmi- 
stances at such a conjunct*ure were more or less cred-» 
ible than a miracle. ~Waddington»s Church History. 

COIWJNION NOTICE:^ The date of the Salida, Calif. 
Love Feast has been set for April 26-2?, to which a 
hearty invitation is given to all of like faith. 
Friends and nei^bors are also invited to attend. 

86 TliE PILGRBl 


From the First Epistle to the Corinthians we learn 
that a Church of God is viewed as God's husbandry, or 
cultivated field, or .tillage(3:6-9, and compare 9s7)> 
God's building (3:9-1^), God's temple (3:16-1?), a 
flock (9s 7), and body, of Christ (12:2?). 

The idea of God's people being His cultivated field 
is not peculiai' to the New Testament revelation. The 
house of Israel, according to Isaiah 5sl-7> was *»the 
vineyard of Jehovali, and the men of Judah His pleasant 
plants" He laade it distinct from all else about it, 
firstly by the fence, or wall of separation with which 
He suri'ounded it, and, secondly, by the utiiiost cai'e in 
the cultivation of it^ for nothing more could have been 
done tlian He -did for it (v, k) • When it failed to pro- 
duce the fruit He desired chastisement began, the first 
phase of wiiich is stated in the, words, "I will take 
away the hedge, thereof , and it shall be oaten up; and 
break down the wall ttiereof , and it shall be troduen 
down." Let us mark well these tvjo parallel statements, 
expressing cauae and effect* 

A Chui^ch of God as a sanctified or sepai^ated com- 
pany is only secure from the evil in the midst of which 
its testimony is set as the hedge, fence, or wall that 
separates it is acknowledged and maintained. To regard 
the Assembly as open to al-l outside it who may assay 
to join themselves unto it is to overlook the deceptive 
character of the tares sown amongst the wheat, that 
there are false brethren vxho would enter privily, and 
that the enemy of all Scriptural testimony is seeking 
to subtly obtrude his agents upon the holy sphere re- 
served solely for saints. 

The planting of this field at Corinth was the work 
of the Apostle Paul. For a year and six months he 
laboured, preaching not with enticing words of man's 
wisdom, but in demonstration of the Spirit and of 
power. The result, was that "many of tl-ie Corinthians, 
hearing, believed and were baptised." Thus uprooted 
from the foul soil of nature they were duly planted in 
the fertile soil of God's tillage, there to be watered, 


tended, pruned, that fruit-bearing might result. 

The planting of an Assembly is linked with apostles 
and prophet^, with whom the foundations are associated 
(Eph» 2:20), and who alone exercised an inspired minis- 
try» The truth revealed to them is now with us in Co 
complete form in the New Testament. So, that work may 
still be accomplished as gifted men identified with 
New Testament truth fulfil their ministry in subjection 
to their Lord. 

Paulas reference to the Assembly at Corinth as God^s 
tillage pays tribute to the service of Apollos. He was 
used in adding to their number j he was a minister 
tlirough whoiii some had believed* He also watered the 
plants, or, as Luke records in Acts 18, "he helped them 
much which had believed through grace," 

This aspect of the Assembly's character directs 
attention to the individual care of those m thin it, 
Apollos had been fitted for helping the saints tl:irough 
the personal interest and care shown him by Aquila and 
Priscilla at Ephesus, They received him into their 
house and instructed him in the way of God more accur- 
ately. What a valuable service on the pai't of that 
noble couple i Wlien, later, he intimated to the brethren 
' his desire to visit Achaia they believed it to be of 
\ God, encouraged him, and wrote to the disciples there 
I cornmending him to thorn. Mark this Scriptural order of 
Apollos' entrance to the field at Corinth, 

So God's cultivated field is beautified with His 
plants from which he seeks fruit. That fruit is of 
the Spirit, ^ There is need, then, for the spiritual 
soil of sanctification, or separation, that fruit-be ar- 
I ing may be unliindered. Hence the need of Appollos-like 
, labourers, fitted by God and sent by God, who tend His 
tillage by the apt use of His Word, 

— A selection from Bro, Edward itoyer, 



I9 Beware of attaching tio much importance to popxilarity. 

2, Regular ohuroh attendance cannot make up for jealousy 

and unfairness to others, 

3, The attitudes in your mind and heart are more important 

than the clothes on your body. 

4, Do not be ashamed to let it be known you are a Christian, 



PRICU— ' lvb.ry SuBaima» daughter of Elias and Mary (Roasnan) 
Maffit. Tuas bcrn November 16| 1870 in Huntington County Penit- 
sylt^nia. toietly passed .f rem tliia life March 28, 1958 at the 
age of 67 years, 4 months and 12 days.. .. 

At the age of 4 months she with her parents movdd to Virgin^- 
ia. At the age cf 7 years they mered to liiohigan. It -was 
there on Septeniber 11^ 1087| she vfas baptized into the Old 
German Baptist Church near Carson City* In 1913 she took her 
stand Kdth Xhe Old Brethreui to^ddch she liyed faithful until 

She was united in marriage to Solomon £« Price on January 
13, 1B93 by jader David Wliite» They lived in Ohio about two 
years; then moved to MLohigant In 1909 they moved to Stanis- 
laus County California • In 1921 they moved to Merced* In - 
1938 they moved back to Stanislaus Coimty where she spent the 
remainder of' her life* 

Ti% this Union were bom two sons and five daughters. The 
oldest daughter died in infancy* Father passed to his reward 
April 12, 1939. On October 5, 1952 she was anqinted with oil 
in the name of The Lord, from which she received ranch comfort. 

She leaves to m^um her departure 2 sons and 4 daughters; 
l^Lry M» and Celesta 0. Price, Orpha E* W&f^ner, AarvLne J, l*rioe, 
Esther Gish, and Joseph £♦ Price; 11 grandchildren, 2 aistersi 
Sarah R« Be Voe and Cornelia M« Bacon, both in Michigan* 

We tr\iat our loss is her eternal gain. 

The ftmeral was conducted by liders Daniel f* Wolf and 
Joseph It Cover, assisted by Elders Walter Heinrioh and Orlando 
Blicfcenstaff at the Old German Baptist church on Dakota Avenue^ 
near l/iodeato. The text was selected by mother from II Kings 
204 1# Hymns at the meeting house were 522, 393 and 44i>; at 
the grave 441 and 446* 

The following poem was also selected by her and read at the 
funerali „ , 

Out of the shadows-land, into the sunshine. 
Cloudless, etemali that fades not away; 

Softly and tenderly Jesus will call us; 

Home, where the ransomed are gathering today* 

Silently, peacefully, angels will bear us 

Into the beautifiu. mansions above; 
There shall we rest from earth • toiling forever. 

Safe in the aims of God's infinite love% 

Out of the shadow-Dandl, weary and changeful. 
Out of the valley of sorrow and rdght. 

Into the rest of tiie life everlasting. 
Into the simmer of endless delight. 

Out of the* shadow-land, over life's ocean. 
Into the rapture and joy of the Lord, 

Saf tei in the Father's house, welcomed by angels. 
Ours the bright crown and ©ternal reward* 

—The family. 


(Condeiised from the leottires of C. G* Finney, 1848) 


The English word atonement is sjmonymous mth the Hebrew 
word GOFER. This is a noun from the word CAUFAR, to cover* 
The COFER was the name of the lid or cover of the ark of the 
covenant, and constituted what was called the mercy-seat. The 
Greek word rendered atonement means recomoiliation to favor , 
or more strictly, the means or conditions of reconciliation to 
favor; to "change, or exchange*** The term properly means sub^ 
stitutxon. An examination of these original words , in the 
connection in which they stand, will show that the atonement la 
the governmental substitution of the sufferings of Christ for 
the punishment of sinners. It ia a covering of their sins by 
his sufferings* 


The doctrine of the atonement has been regarded as so purely 
a doctrine of revelation as to preclude the supposition, tliat 
reason could make any affiarniiations about it# But there are 
certain facts in tliis world •s history, that render this assuio- 
ption exceedingly doubtful a It is true indeed, that natxxral 
theology (reason) cciild not assertain and establish the fact, 
that an atonement had been made, or that it certainly would b© 
made; but if I am not mstaken, it might have been reasonably 
Inferred, the true character of God being kno\m and assimied, 
that an atonement of some kind woxild be made to render it con;* 
sistent with hia relations to the universe, to extend mercy to 
the guilty inhabitants of this worlde From the benevolence of 
God, as affirmed by reason, and manifested in his works and 
providence, it has been, as I suppose, justly inferred, that 
he would make arrangements to secure the holiness and salvation 
of men, and as acondition of this result, that he would grant 
them a further revelation of his will than had been given in 
creation and providence. The argument stands thus;— - 

1, From reason and observation we know that this is not a 
state of retribution! and from all the facts in the case that 
lie open to obersvation, this is evidently a state of trial or 

2« The providence of God in this world is manifestly discip- 
linary, and designed to reform rmnkind* 

3» These facts taken in o one ot ion with the great ignorance 
and darkness of the hiunaa mirid on moral and religious subjects, 
afford a strong presumption that the benevolent Creator will 
make to the inhabitants of this world who are so evidently yet 
in a state of tri'al, a further revelation of his will. Now if 
this argument is good, so far as it goes, I see. not vihy we may 
not reasonably go still further » 

Since the above are facts, and since it is alSp a fact that 
when the subject is duly considered, there is manifestly a great 
difficulty in the exercise of mercy without satisfaction being 

90 " '' THE PILGRIM 

made to public justice; and since the benevcaence of God would 
not allow him 'on the one hand to pardon sin at the expense of 
publio justice, nor on the other to punish or execute the 
penalty of law, if it dould be ^sely and consistantly avoided, 
these faots being \mderstoodatid admitted, it might naturally^ 
be inferred, that the wisdom and -benevolence of God would devise 
and execyute some method of meeting the d^cands of public justice ;> 
that should render the forgiveness of sin possible^ It would 
of ooiarse have been ijpDjjossible for us to have devised, or r-eas- 
onably oonjeotured the plan thai has been adopted. But since 
the gospel has annotmced the fact of the atonement, it appears 
that natiiral theology or governmental philosophy can can satis- 
factorily eacplain it; thai reason can discei^n a divine philcsphy 
in it« 

Natural theology (reaswia) can teach-— 

1# That the hmmn race is in a fallen state, and that the 
law of selfishness, and not the law of benevolence, is that to 
vdiich txnoonverted man conform their lives* 

2% It can teaoh that God is benevolent, and hence that mercy 
must be attribute of God; and that this attribute will be mani- 
fested in the actual pardon of sin, when this can be done with 
safty to the divine goveicTdment^ 

3* Consequently that no atonement could be needed, to satisfy 
any inrplaoable snirit in the divine rrdnd; that he was suffio-- .. 
iently and infinitely disposed to extend pardon to the penitent, 
if this could be wisely, benevolently, and safely done* 

4. It can^lso abxnadantly teach, that there is a real and 

a great danger in the exercise of mercy under a moral govern- . 
ment, anc^ supremely great tmdar a government so "vast and so 
enduring as the .gove3:iMnent 'of God; that, under such a govern- 
ment, the dagger is very great, that the exercise of mercy 
will be understood as encouraging the hope of impunity in the 
oomtnlssion of sin* 

5. It can also show the indispensable necessity of such an 
administration of the divine government as to Secure the full- . 
est confidence throtighout the universe, in the sincerity of God 
in promul,f5ating his law with its tremendous penalty, and of his 
unalterable adherence to its spirit, and deteimnation not to 
falter in carrying out and securing its authority at all events* 
That this is indispensable to the well^-being of the universe, 

is entirely manifest* 

6. Hence it is very obvious that sin cannot be pardoned xm^ 
less ^Q^ething is done to forbid the othervdse natural inference 
that lain will be forgiven under the government of God uponcoop- 
dition of repentance alone, and of course upon a condition 
within the power of the sinner himself* It must be manifest 
that to proclaim throughout the universe that sin would be par- 
doned universally upon condition of repentance alone, would be 

a virtual repeal of the divine Ji,aw# ^1 creatures would inst- 
antly perceive, that no wae i^eed to fear ptmishment, in auy 
case, as his forgiveness iwas secure, hi^fwever iH;ich he might . 
trample on the dxvine authority, uppji a, .single" condition -pdiich 
he' could perform at will. 


?• Natioral theology is abundantly competent to Bhow, that 
God could not be just to his ovm intelligenoGf just to hi a 
character, and hence just to the universe, in dispensing with 
the execution of divine law, except upon the condition of pro^ 
viding a substitute of such a nature as to reveal as fully, and 
infiress as deeply, the lessons that wou3.d be taught by the ex- 
ecution, as the execution itself would do# The great design of 
penalties is prevention, and this of course is the design of 
executing penalties « The head of every government is pledged 
to sustain the authority of la-^^ by a due administration of 
rewards and punishments ^ and has no right in any instance to 
extend pardon, except upon conditions that will as effectually 
support the authority of law as the execution of its penalties 
would do» It was never found to be safe, o^^yen possible 
under any government, to make the universal ox pardon to violat- 
ors of law, upon the tare condition of repentance, for the very 
obvious reason already suggested, that it would be a virtual 
repeal of all law. Public justice, by which every executive 
magistrate in the universe is bound, sternly forbids that mercy 
shall be extended to any culprit, without some equivalent being 
rendered to the government; that is, without something being 
done that will fully answer as a substitute for the e>:ecution 
of penalties. This principle God fully admits to be binding 
upcn him; and hence he affirms that he gave his Son to render 
it just in him to forgive sin^ Rom. 3: 24—26: "Being justified 
freely by his grace, through the redemption that is in Christ 
Jesus, whom Gcd hath set forth to be a propitiation through 
faith in his blood, to declare his righteousness for the re- 
mission of sins that are past, through the forbearance of God| 
to deolara, I say, at this time, his righteousness j that he 
might be just, and the justifier of him which believeth in J^ous.** 

6. ^1 nations have felt the necessity of expiatory sacrifices* 
This is evident from the fact that all nations have offered them, 

9» The wisest heathen piiilosophers, who saw the intrinsic 
inefficacy of animal sacrifices, held that God could not forgive 
sin. This proves to a demonstration, that they felt the need 
of an atonement, or expiatory saoriiioe» ijid having too just 
views of God and his government, to suppose that either animal, 
or merely human sacrifices, could be efficacious under the 
government of God, they were tinable to understand upon vih&t 
principles sin could be forgiven* 

10# Public justice required, either that an atonement should 
be made, or that the law should be executed upon every off ender» 
By public justice is intended, that due administration of law, 
that shall secure in the highest manner which the nature of the 
case adiuits, private and public interests, and establish the 
order and wellU-baing of the universe, 

!!• Public justice could strictly require only the execution 
of the law; for God had neither expressly nor impliedly given a 
pledge to do anything more for the promotion of virtue and 
happiness, than to administer due rewards to the righteous, and 
due punishment to the wicked. Yet an atonement, as we shall 
see, would more fully meet the necessities cf government, and 


act as a more efficient preventive of sin, and a mpre powerful 
persuasive to holiness, than the infliction of the legal penal^ 
ty would dof n ^ 

12. An atonement was needed for the removal of obstacles to 
a free exercise of benevolence toward our race. Mthout an 
atonement, the race of man after the fall sustained to the 
goveroment of God the relation of rebels and outlaws, Ind 
before God, as the great executive magistrate of the imlverse, 
could manifest his benevolence toward them, an atonement must, 
be decided upon and made knovm, as the reason upon which his 
favorable treatment of them was oonditionated, 

13. ^ atonement was needed to present overpowering motives 
to repentance, « . . ^^^ 

14. ^ atonement was needed, that the offer of pardon nxLght 
net seem like connivance at sin. . 

15. in atonement was xieeded to manifest the sincerity of God 
in his legal enactments, 

16. Aa atonement was needed, to make it safe to present the 
offer and proEoieio of pardon, 

18. -natural theology (reason) can inform us, thaty if the 
lawgiver would or could condescend so iiiach to deny, himself # as 
to attest his regard to his law, and his determination to sup- 
port it by STiffering its curse, in such a sense as was possible 
and oonsistant with his character and relations, that sin was> 
not to be forgiven upon the bare condition of repentance in 
any case, and also to establish the ixniversal conviction, that 
the execution of law was not to be d;jLspensed with, but that it 
is an unalterable rule under his divine government, that vjhere 
there is sin there- njust be inflicted suffering — this would be 
30 complete a satisfaction of public Justice, that sin might 
safely be forgiven,-— Next: THE FAOH OF ATCUEMENT* 


Joel 3t2j^» - 

%-' . Two mighty armies converged on a plain 

ind stovd to their limits, a foothold to gain; 
They drove with their spears, and their armour . 
and swords. 
To slaughter their enemy* s soldiers in hprdess 
Alas for victorious and oonq^uered as one. 

For the dead of them .both rot alike in the sun • 

Each day in life's valley, two other foes meet, 
ijad war till the weaker one suffers defeat — 

Advance and withdravit— then again to the fray. 
And hcur after hour till the Qlose of the day 

The mtatitudes strive with -confusi on of voice; 

But the battle's the Lord's in the Valley of Choice, 

Marcus Mller 

Rt, 2' Brookville, Ohio. 


IN AMERICA FROM 1770 TO 1881-82. 

Because of not having access to all of the histor- 
ies of the Brethren in the particular states, the 
number of churches .in some instances listed below is 
taken from general histories of the Brotherhood and is 
incomplete, or known only to a certain d^-te, as indi- 

The number of members in each state is from a Direc- 
tory of The Brethren Church For The Years 1881-1882, 
.published by Howard 0. Mller in L882, and quoted by 
Floyd E. Mallot in Studies in Brethren History, l?!?!;^ 
pages 106 and 107, 

As stated before, the number of Brethren in Colonial 
America was estimated to be about 800 members in 15 
churches in Pennsylvania, one in New Jersey, and prob- 
ably three in JViaryland. By, 1790 this number is said 
to have increased -to about 1^00. The next date and 
estimate of the total membership in the Brotherhood 
is from Chrinicles of The Brettiren, page 137: 

During the ten years ending mtk the year 1860, the 
membership cf the ohui^oh unduubtedly had been grcmng 
numerically. But as the Brethren generally did not 
keep difinite reocrds of their numbers^ we can only 
conjecture how numerous they were at any given period. 
An estiuate vAich seenis vdthin reasonable bounds and 
which was published abrut 1870 says that in 1860 the 
Brethren were said to have about 200 congregations 
and 20,000 oormmini cants. 

By 1882 the membership in Pennsylvania was said to 
be lil,557j New Jersey 302 and Maryland 2,6 OU. 

The Brethren are said to have first entered Virgin- 
ia in 1765; by 1800, churches are mentioned in five 
counties and the membership in 1882 is given as 2,60l|, 

Tennessee had at least 3 chiarches in 18U7 and by 
1882 had 1,088 members, 

Ohio is said to have had about 36 chvirches by I85IO 
and by 1882 the membership was estimated to be 9^362, 

Indiana had 71 churches before I86I and 10,237 



Illinois: 27 chxirches by I87O and U,U07 members in 


North Carolina: 288 members. 

West Virginia: 1,587 members, 

Michigan: 659 members. 
^ Iowa: Twelve churches in l877j 3,066 members in 1882, 

Minnesota: 129 members. 

Missouri churches were said to be small but niimer- 
ous, with a meiribership of 1,3^9 •" 

Arkansas: 20 members, and Texas 12 « 

Kansas v/as said to have had 3 churches in 18^9, 
with large numbers of immigrants in the "seventies. 
Their membership in 1882 was listed as about 2,358, 

Nebraska had two churches before 1375 and 620 '; 
members inl882. 

Colorado: 80 members ♦ ' ' 

Oregon: three churches and 200 members. 

In California there is said to have been members 
in 11 counties, before 1881, with a membership of 211. 
Three organized churches are known for certain, and 
possibly others. 

There was also one chixrch in Washington, and one 
in Idaho before I88I. 

The above totals added together number near to 
58,00^members in the Brotherhood by the years I88I- 
1882,' the years in which the Brotherhood divided. 

■ , L.F.W. 

ADHERENCE REACH. 115,100,000. . 

A sampling of the census bureau indicates that 
some 79,000,000 adult Americans regard themselves as 
Protestants and 30,000,000 as Roman Catholics. Another 
5,900,00 follow Judaism, about 1,500,000 hold various 
other beliefs and some 3,200,000 profess no religion. 

— i-iodest Bee, February, 1958 

that thou hadst hearkened to my oommandments J 
then had thy peace been as a river, and thy righteous- 
ness as the waves of the sea. Isaiah U8: 18. 



This world to me, a desert is 

Of sin and wickedness; 
Where food and drink cannot be f oiind 

Throughout its "barrenness* 

}fy soul is wending up and down 

These hills of sin and woe; 
In search of rest, but none is found— 

The way that siaoners go* 

I turn to God— My weary soul^ 
Ind find that long sought-bread; 

Here make niy claim and title sure 
In Christ the Living Head*. 

Let all the worldly pleasures die; 

Let sin and groveling cease. 
For "wisdom's v«iys" are pleasantness 

ijxd all her paths are peace ♦ 

The virgins wise, had lanips and oil, 

Aad ready for the groom; 
But the unwise and foolish ones 

In anguish met their doom* 

So with the sin atoning blood 

And water pure and free, 
I'll bathe my soul in idghteousness 

Jnd live, Lord for thee* 

Beholdl what glorious fields aidse 

Of pasture green and new; 
How sweet these joys and scenes of light. 

Transforming^ to my view* 

From faith to works I pass along 
The Christian's »*Narrow Way; ** 

In view of an immortal orcvm 
I hurably will obey* 

To thee, Lord, I daily look 

For grace to conquer sin. 
That when to heaven's gate I come, 

With joy may enter in* 

— Oliver L# Cover 



^ MIC AH— 

Micah was a native of maresheth, a village in west- 
ern Judah, His ministry occured during the riegn of 
Jotham, Ahaz and Hezekiah, kings of Judah, a period of 
about 50 years. 

His prophecy was directed primarily against Samaria 
and Jerusalem^ the capital cities of Israel and Judali* 
He preached during the same period as Isaiah and Hosea, 
and their messages were very similar, 

Micah warned the people, mostly the rulers, of their 
sins, of Idolatry, Injustice, and their great wicked- 
ness before the Lord in forsaking his ways. He fore*- 
told the destruction of Samaria^ which came to pass 
during his life time in the year 721 B,C., by the 
Assyrians. He also prophesied of the fall of Jerusalem, 
which took place in .606 B,C, and the people were taken 
Captive to Babylon, 

Micah prophesied not oialy of the destruction of 
their kingdoms, but of the eventual restoration of the 
Jews to their inheritance by the Messiah whose reign 
would be of everlasting peace; also foretold by Isaih, 

When Herod asked the Chief Priests and scribes where 
Christ should be born^ they refered to Micah ^: 2 where 
it specifically states that he will come out of Beth- 

So Micah prophesied of the destruction of Samaria 
and Jerusalem and the bii^th of Christ, which have been 
fiilfilled long ago; and of the restoration of God's 
people from bondage during a reign of peace as yet un- 
Icnovjn to the earth, wliich no doubt will soon come to 

Supply the missing words: 

1, Who is a God like unto , that pardoneth 

, and passe th by the of the remnant 

of his ? fie retaineth not his ^forever, 

because he delighteth in ," 

2, Notice the similarity of Mcah h: 1-3 and Isaiah 
2: 2-U. 

— Joseph L. Cover, Sonora, Calif, 


-WL^ MAY, 19^ mr-^ 

""Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the souL* 1 Peter 2: 1 1 


It xr^y be at mern, vjlien the day is 

When sunlight through darkness 

and shadow is brealiing. 
That Jesus mil ocme in the fullness 
of glory; 
T¥ reoeiye from the world 
"His cvnx»^ 

It Diay be at nddday, it uoay be at 

twilight ; 
It may be perphancej that the blacks 

ness of rrddnight. 
Will burst intc light in the blaze of 

His glory. 

Mien Jesus receives 
•*His own." 

VMle its bests cry HallelujahJ trtm 
heaven descending, 

Tfdth glorified saints and angels at- 

With grace on His brow like a halo 
cf glcry, 

■V^ll Jesus receive 
•*HiB oim^^ 

Oh, Joy, Oh, delight 1 should we 

go without dying. 
No sickness, no sadness, no dread, 

and no crying; 
Caught up through the clouds, with 
our Lord, into glory. 
When Jesus receives 
"His •mi^" 

— Select ed» 


THE PILGRIM is a rallglout magazine published monthly by Daniel F. Wolf in the 
interests of the members of The Old Brethren Church. Subscription rate: $1.50 per year. 
Sample copies sent free on request. Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


The forty days that Jesus was with his chosen 
apostles and disciples after. his resurrection was 
probably one of the most important periods of his 
earthly ministry. Acts 1:3-8 says that during this 
time he through the Holy Ghost gave commandments unto 
the apostles whoia he had chosenj showing himself alive 
by many infallible proof s arid speaking to them of 
things pertaining to the kingdom of Gbd| 

The apostle Petor refers to this in Acts 10:1|0-U3> 
where he says, "Him God raised, up the third dayj and 
shewed him openly; not to all t^-e people, -but unto 
witnesses chosen before of -God, even to us, who did 
eat and drink. with him 'after he rose from the dead. 
And he commanded ujs to' preach lanto the people, and to 
testify that it is he which was ordained of God to be 
the Judge of quick and dead." Paul also says in Acts 
13:30-31, "But God raised him frpm the dead: And he 
was seen many days of them which came up with him from 
Galilee to Jerusalem, who are his witnesses unto the 
people." And in I Cor. 13'-U-^>"e • • that he was 
buried, and that he rose again the third day according 
to the Scriptures: And. that he was seen of Cephas, 
then of the twelve: After that he was seen of above 
five hundred brethren at once; pf whom the greater 
part remain unto this prejsent (about 30 years after 
his resurrection) but some or; e fallen asleep." 

And so in Acts i:21*-2 2. th^ apostle Peter says, 
"Wherefore of these rrien which have companied with us 
all the time that the Lord Jesus went in and out among 
ordained to witness with us of his resureection." 

These Scripttares show how thoroughly trained and 
qualified the apostles were to carry out the great 


commiseion which Jesus gave to them^ Matt* 28 j 19*20 
and Acts Is 8, 

It has be^n asserted by some that Peter with the 
rest of the eleven apostles acted hastily and without 
divine authority in appointing Matthias to fill the 
vacancy left by Judas. But in view of the fact that 
Jesus was with them those forty days, speaking of 
things pertaining to the kingdom of God, and through 
the Holy Ghost gave them commandments, it is far more 
consistant and reasonable to believe that he instructed 
them to do the very thing which they did. And so when 
the day of Pentecost was come, the apostleship was 
complete and the full number of twelve were present and 
recieved the baptism of the Holy Ghost, 

In view of the fact that the apostles subsequently 
wrote the New Testament, it is highly probable that 
they were also instructed by Jesus dxiring those forty 
days to do so. Therefore we read in Eph. 2:20, "And 
are built upon the foundation of the appstles and 
prophets, Jesus Christ himself being the chief corner 

Thus we see that the apostles office was permanent. 
They have no successors. . They completed the work which 
was given them to do. They went and brought fortli 
fruit, and their fruit remains. Jno» 15» 

Before Jesus left them to ascend again to heaven he 
prayed to the Father in theic* behalf, '^Sanctify them 
through thy truth: Thy word is truth. As thou hast 
sent me. into the world, even so have I also sent them 
into the world. . , Neither pray I for these alone, 
but for them also which shall believe on me through 
their word." 

The words of the apostles are with the; church per- 
manently in the New Testament Scriptures. It is the 
permanent testimony of those who were witnesses of all 
that Jesus did and taugbtj of his baptism, his miracles 
his ministry, his death, resurrection and ascension 
again to the Father. 

There are churches which presume to elect men as 
successors to the apostolic office with authority equal 
to theirs, and the Church of Rome even claims to have 

100 ' . THE PIIi}RIM 

a Vicar of Jesus Christ. But if this were true the 
New Testament would ever be subject to revision and 
aiaendment, and consequently there would be no founda** 
tion- upon which our faith could rest, 

"To whom he shewed himself alive after his passion 
by many infallible proofs, being seen of them forty 
days, and speaking of the things pertaining to the 
kingdom of God," Vftiat wonderfiil things they seen and 
heard. No wonder they could spealc with power. No 
wonder they had no fear of men or death. What if men 
should put them to death? Jesus had been dead and 
was alive and ascended into heaven; and they had seen 
him go. And then they were baptized and filled with the 
Holy Ghost, But before his ascension he had been with 
them forty days after his resurrection and speaking to 
them of things pertaining to the kingdom— not of this ^ 
world, but of -God, He had said to them "Blessed be ye 
poor for yours is the kingdom of heaven, "and, "To you 
it is given to know the mysteries of the kingdom of 
heaven," and, "He that liveth and believeth in me shall 
never die," 

What did he say to them about the kingdom during 
those forty days? The apostles virote many things about 
the kingdom but there may have been tilings revealed 
that were never written. The apostle John says, "and 
many other signs truly did Jesus in the presence of his 
disciples which are not written in this book. But 
these are written that ye might believe that Jesus is 
the Christ, the Son of God; and tlaat believing ye might 
have life through his name," Jno, 21:30-31.» Wo doubt 
he told them more about, the Church than what he had 
previously said in Matt, l6:l8-19« 

When Jesus appeared in glory on the Mount of Trans* 
figuration, there appeared with him Moses and Elias, 
speaking with him of his decease which he should 
accomplish at Jerusalem, But we have no record of 
what they said. However this shows conclusively that 
Moses and Elias had an interest in his atonement, 

l#iat the apostles wrote was with assurance and power, 
because they had been eyewitnesses of his Majesty and 
all that he did; of his death, his resurrection, and 


glory and ascension. As said before it is highly 
probable that Jesus instructed them to write what they 
did and to gather together the writings which were to 
compose the New Testament as a guide to future gener- 
ations ♦ 

So may we thank God for the New Testament Scriptures 
(as well as the Old) written by inspired men who were 
chosen of the Lord for their work, who were with him 
forty days after his resurrection and received command- 
ment from him through the Holy Ghost to promulgate his 
gospel to the ends of the earth, --D.F.W, 

By Rudy Cover 

On a recent trip to visit our daughter and f ainily 
in Indiana, my wife becaiae acquainted with a woman- on 
the train. This lady was very interested in the uni- 
form of our sisters, and inquired if she wore the same 
kind of dress at home. My wife told her that she 
alx-^ays made her dressed from the same pattern. On 
hearing this the lady turned to her seat companion and 
exclaimed, "Just think, only one pattern! Isn't that 

Although this lady was in all probability, thinking 
of clothes, there is a far greater meaning to the 
Christian, in the statement she made, Jesus, coming 
to this earth, gave us an example by his life that we 
could follow; that we might have eternal life, '*» • • 
because Ghi^'ist also suffered for us, leaving us an 
example that we should follox^ his steps ^" I Peter 2:21, 

As a child, Jesus was obedient to his parents. 
When he was twelve years old he stayed behind his 
parents when they left Jerusalem, When they returned 
and found him in the temple, the scripture says he 
went down with them and came to Nazareth and was sub- 
ject unto them, "Children obey your parents in the 
Lord: for this is right. Honor thy father and mother: 
which is the first commandment with promise; that it 
may be well with thee, and thou mayest live long on 
the earth," 


Jesus was baptized of John in Jordan and also told 
Nicodemus, "Verily, verily, I say xmto thee, except a 
man be born of water and of the Spirit he cannot enter 
into the kingdom of God." Jesus truly loved others 
and did good to all; by teaching, healing the sick, 
feeding the multitudes, comforting those in sorrow. 
He says, "A new commandment I give unto you, that ye 
love one another j as I have loved you, that ye also 
love one another ^i" After Jesus had washed the disciples 
feet he tells them, "For I have given you an example, 
that ye should do as I have done to you," Jesus 
taught that we should forgive those who trespass 
against us and even on the cross he forgave the thief 
who begged to be remembered when Clirist came into his 
kingdom, Jesus not only forgave him, but said "Verily, 
I say unto thee, today shalt thou be with me in pai*a- 
dise." Many more scriptiares coi£Ld be mentioned to 
show that Jesus practiced what he taught. 

In I Timothy 1:16, Paul says, "Howbeit for this 
cause I obtained mercy, that in me first Jesus Christ 
might show forth all long suffering, for a pattern to 
them which should hereafter believe on him to life 

Paul writea to the Corinthian brethren, "If any man 
think himself to 'be a prophet, or spiritual, let him 
acknowledge that the things that I write \mto you ax*e 
the commandments of the Lord." Jesus says, "But the 
comforter which is the Holy Ghost, x^rhom the Father will 
send in my name, he shall teach you all things, and 
bring all things to your remembrance, whatsoever I 
^have said unto you." By this we know that even the 
Apostles only taught what the Lord had told them or 
what was revealed to them of the Lord by the Holy 

What a wonderful Lord we havei Jesus came to us as 
a babe in the manger and lived a life here on earth 
like he would have us to live. He not only told us 
vjhat to do to gain eternal life, but showed us by his 
life that it was possible to do what he said. How 
often do we neglect the simple teachings and life of 
our Lord. We are prone to explore the deep mysteries 


of God, but if we neglect the pattern that Jesus cut 
out for us, we will never get to heaven wondering about 
deep mysteries • Like the woman on the train, we too, 
can say, **Only one pattern, isnH that wonderful?" 

When Jesus, our great Master came . . 

To teach us in his Father *s name 
In every act, in every thought. 

He lived the precepts that he taught^ 

— Oakhurst, California. 


But tjie Word of God endureth forever^. And this 
is the Word which by the Gospel is preached unto 
you,— I Peter 1:254 . 

The Bible was written by "'Holy men of old who spake 
as they were raoved by the Holy Ghost,'* It took about 
1500 years to write the Bible. The first pages were 
written by Moses about 3^00 years ago, and the last 
pages were written by the Apostle John about 18$0 years 
ago. An old legend says that Noah took some writings 
in the ark with him, but our Lord plainly declares 
that Moses was the first writer of the Bible. Up until 
about UOO years ago there were no printed Bibles, and 
all Bibles were written by hand. This was the work of 
the Scribes, Historians tell us how those Scribes 
wrote copies of the Bible. They exercised the greatest 
possible care, counting, not only the words, but every 
latter, and when a mistake was made they instantly 
destroyed the whol^ sheet. They wrote those Bibles 
upon the skins of "clean" animals. The writers had to 
pronounce aloud each word before writing it* They had 
to reverently wipe their pen before the name of God, 
and they had to wash their whole body before writing 
the name "Jehovah," lest that holy name should be 
tainted even dn the writing. A reverent rabbi once 
solemnly warned a Scribe thus: "Take heed how tliou 
doest thy work, for thy work is the work of heaven. 


lest thou drop or add a letter of the manusariptj^ and. 
BO become a destroyer of the world. 

But how do we know that the Bible which we now have 
is the same Bible that was written by holy men of old 
as they were moved by the Holy Ghost? Are the actual 
pages upon which Moses and the Prophets and Apostles 
wrote, still in existence? No they are not, unless 
God has hidden them somewhere. The Lord, no doubt, 
has purposely taken those sacred writings away from 
men lest they v;hould worship them. 

While the original manuscripts of the Bible are, no 
longer here, there are however, three very ancient 
copies of the Bible still in existence. These three 
copies of the Bible were all written about the fourth 
century after Christ, or about 1^00 years ago. This 
proves to us tliat the Bible v?e now have is the vei^y 
same Bible the world had 1^00 years ago. The Emperor 
Constantine, who lived in the fourth century, ordered 
fifty copies of tha Bible written in 330 A.1)., and it 
is believed, these three old copies still in existence, 
belonged to those fil'ty. One reason why we know that 
these Bibles were written at least 1500 years ago, is 
because they are written in the atyle of writings used 
in those days. In those early days the Greeks did all 
their writing in capital letters and used no spaces 
between words. For example, Jno» 35l6 was like this: 


It is strange but these three old Bibles are held 
today by the three great branches of Christianity, the 
Roman Catholics, the Greek Catholics, and the Protest- 
ants. The oldest one^of these Bibles is called the 
Vatican I'lanuscript because it belongs to the Vatican 
Library at Rome. We know that the Roman Catholic 
Church has had this Bible for ^00 years, where they 
got it from we do not know. It is a large book about 
12 inches square and contains 759 leaves. It is 
almost a complete copy of the Bible as we now have it, 
but because of its age a few pages are missing. Genesis 
chapters 1 to k6 are gone, and First and Second Timothy^ 


Titus, Philemon and Revelation are also gone. 


The second of the ancient Bibles is called the 
Sinaitic Manuscript, This Bible belongs to the Greek 
Catholic church, and was kept in the inperial library 
a^ St, Petersburg, Russia. It is beautifully viritten 
upon the skins of antelopes^ It is called the Sinaitic 
Bible, because Dr, Tischendorf, a famous German sqholar, 
found it in a convent at the foot of Mt, Sinai, He 
found it among a pile of old parchments which the 
ignorant monks were using to light fires with^ After 
the monks discovered it was valuable they permitted 
Tischendorf to take away only a few pages of it* 
Fifteen years later Tischendorf armed with a commission 
from the Russian Soaperor, went again to the convent 
and secured the remainder of this valuable old Bibl^e# 
Tischendorf found it at the convent in iSUi;, but where 
the monks got it from is unknown. Not a leaf of the 
New Testament is missing in this Bible* 


The third one of these old Bibles is called the 
Alexandrian Manuscript, It is owned by England and is 
kept in the British i^iuseum. It is bound in four 
volumes. Ten leaves of the Old Testament are missing, 
2$ leaves of totthew are gone, two leaves of John, and 
three leaves of GorinthlJinsA This Bible was presented 
by Cyril, Patriarch of Constantinople, to King Charles 
I of England, 1628. Miere Cyril got it from is not 

Besides these tiiree old Bibles, there are many more 
ancient copies of tlxe Bible in existence. There arfe 
more than 1^00 such copies, although they are not as 
old as the three mentioned. There is, however,' a 
fourth Bible in existence, which may be even older 
than the three just described. It is called 


and is in possession of the Library at Paris, This 
Bible was erased^ because some foolish ancient writer 
wanted the valuable parchment upon which to write other 


things. But eighty years ago^ a chemical was applied 
to the Bible^ with the result that the erased writing 
was restored, and it can now be read* 


By examining these three ancient Bibles we discover 
that the pages that are missing in each, are not miss-* 
ing in the others, with the exception of a very Xew 
pages in Genesis » By this we know that the Bible we 
now have in our homes is the same Bible Christians had 
300 years after Christ, But this does not yet prove 
that it is the same Bible the Apostles had and wrote. 
But the writings of the "Church Fathers" prove that 
they too had the same Bible \iiich we have today. By 
the "Church Fathers" is meant those godly men who took 
the Apostle's place in the leadership of the Church 
after the Apostles died. The writings of those "Church 
Fathers" are still in existence, and many years ago a 
man named Dalrymple made the remarkable discovery that 
those "Fathers" in their writings and Books quoted all 
of the New Testament exactly as we have today, with 
the exception of eleven verses. This proves that our 
same New Testament was in existence as early as a 
hundred ye^s after the Apostles died, Qrigen, who 
was one of those "Fathers, <? was born in 185 A,D^ In 
the few Books of his which are still in existence, he 
quoted two- thirds of the entire New Testai^ient* Ter- 
tullian was born in 1^0 A.D, He quotes 2500 passages 
from the New Testament, He quotes from every chapter 
in Matthew, Luke and John, Iranaeiis was born in 130 
A.D, In his writings he makes 1200 references to the 
New Testament, Clement of Alexandria was born about 
165 A.D, and he quotes 320 times from our New Testament, 

Clement of Rome, Polycarp, and Papias, were all 
"Fathers" who were born before the Apostles died. 
They knew the Apostles and talked with them. In 
Philippians ht3 Paul mentions Clement as a fellow* 
laborer of his. Clement it is believed died only about 
five years after the Apostle John, Clement wrote a 
letter to- the Corinthians, In that letter he quotes 
the words of Peter, James, John and Lxike* He also :. 


refers to Romans^ Corinttiians, Thessalonians^ EphesianSj 
Timothy, Titus, James, Peter, Hebrews and the Act;?^ 
Polycarp was "a disciple of the Apostle John* 

Polycarp wrote a letter to the Phillppians, It is 
only a short letter and can be read in ten minutes, 
yet in that short letter is found the language of 
Mattheif, Luke, John, the Acts, Peter, Romans, Corinth- 
ians, Galatlans, Thessalonians, Timothy and Tutus. 
Papias Knew Andrew and John, and was acquainted with 
the daughters of Philip. He tells us that Mark wrote 
a Gospel,^ and also that Matthew wrote a Gospel in He- 
brew. He knew the Book of Revelation and said it is a 
divinely inspired Book, Thus, by the writings of those 
'^Fathers'* we know that the New Testament was already 
in existence before the Apostles died, 


We also have on record the fact that the New Testa-* 
ment was already translated in two dii'ferent languages . 
in the first century after the death of thie Apostles* 
One of these Testaments, called the Peshito, was trans- 
lated for the people of Northern Ai'rica. By putting 
these two ancient Testaments together we find that 
they contained every Book in the New Testament as we 
now have it except II Peter, which they both omit. 
This proves that our New Testament was not only in 
existence in the first century, but was already trans- 
lated in foreign tongues. 


This is enough to satisfy any honest searcher after 
evidence, that our New Testament was written by the 
Apostles. But what about the Old Testament? We know 
from the words of our Lord Himself, who quoted so often 
from the Old Testament Scriptures, that tJie Old Testa- 
ment was already in existence when He was on earth. 
We know further, that the Old Testament was already in 
existence 285 years before Chi'ist, for at that time it 
was translated by the Egyptians from the Hebrew into /' 
Greek, and called the Septuagint. It is plainly 
evident that our Lord and the Apostles had the same 
Old Testament that we have today, for their quotations 


from it are the same as are found today in our Old 
Testament. They quoted 639 times from our Old Testa- 
ment, 190 of those quotations being from the five Books 
of Moses, 101 from thd Psalms, lOU from Isaiah, and 30 
from the Minor Prophets ♦ 

Thus our grand old Bible is proven a miraculously 
preserved Book, kept and guarded through the long ages 
by the power of God, — The Missionary Worker. 

Selected from May, 192? Vindicator. 

!■ II I— ,Jm— ■ ■ I . I II MI M I I II II I 1 1 I M IIMI I I I II II HI I-. I ■ ! . i pil ^ l. ■■ ■■! I . 111 ! I ■l l- l i n »MI| MW III IWI I I I! I IH.W ■■ H- WWi 


It is as true on the lowest plane of life as on the 
highest, that according to a man^s faith, it will be 
unto him^ His power in the v/orld— his power over him- 
self, his power oVer others, his power over difficult-p. 
ies— may almost unvaryingly be meastxred by his convict- 
ions. If he believes sometiiing— believes it with all 
his heart-— he is a power in that direction. If he 
lacks conviction; if he does not believe anytihing so 
positively that his belief has possession of hixii— that 
it takes hold o£ his whole mind and soul, and makes 
him ready to dare anything in its behalf, all the 
talents in the world will not enable him to accomplish 
a great work in the world. 

Peculiar lly is it true that one*s power to influ- 
ence others in thought depends on the positiveness of 
his convictions. No minister .is a trxdy effective 
preacher beyond his absolute! convictions. Unless a 
truth has possession of him, he can not make it 
possess others. 

Without convictions a man can neither be a full 
man, nor do the full work of a man. With convictions 
he can be and do— to the extant of his unwavering be- 
liefs and confidences. What do you believe? What are 
your convictions concerning God»s purposes and your 
privileges? Find out i^at you believe, and then give 
yourselves unreservedly to the work demanded, assured 
that according to your faith it will be imto you, and 
unto those to whom you minister.— < Selected. 



Faith Cometh by hearing, and hearing by the word 
of God»--Rom. 10: 17. 

What is the pivot of man's destinyl? Is it being a 
good neighbor? Is it living a life biirsting at the 
seems with practical idealism and good works? Is it 
being occupied with many externals of organized relig- 
ion? It is none of these. It is faith in Jesus Christ 
the Son of God, On the eve of His crucifiction our 
Lord said: "When he (the Holy Spirit) is come^ he will 
reprove (convict) " the world of sin, . , , because they 
believe not on me." l/Jhat does this mean? It implies 
the eternal hopelessness of those who have not commit- 
ed their lives to the One who came into the ^ world to 
die for their sin. 

In regard to faith, there are three classes of people: 
1» ThosQ who have never heard about Clirist and His 
atoning death on the cross and therefore unable to ex- 
ercise faith in Him. 

2. Those who have heard, the Gospel and have will- 
fully refused to accept it. 

3. Then there are those who have heard the Gospel 
and have accepted it. They believe that Jesus Christ 
died in their place to secure their pardon, and they 
believe that he rose again to give them eternal life^ . 


You say, I find it hard to believe the Gospel. It 
is too strange. It is fantastic and unreal. You may 
say^ I cannot understand it. Lest you think that your 
attitude is original, we woiad remind you that almost 
two thousand years ago Paul observed that for some the 
Gospel was a stxjmbling block and to others it was fool- 
ishness. The Bible, however, gives us a clue as to how 
we may receive the faith that justifies us in God's 
sight and will make us possessors of His salvation 

Out of a rich experience and by a pen inspired of 
God the apostle wrote, »»Faith cometh by hearing, and 
hearing by the Word of God." The apostle lived in a 
world acquainted with many philosophies and systems of 


thought, but everywhere he went he Saw their inability to 
change men's lives and effect for men a vital relation- 
ship with God. . ;.* .. 

Paul had met the Christ in a. transforming experience. 
He had seen in Him the fulfillment of Scriptural prom- 
ises. He realized' that the message of His unique death 
on the cross and His triumphant resurrection from the 
dead had the power to transform Roman slaves into new 
creatures and heirs of God's eternal kingdom. • 


Our age has many obstacle to faith. There are many 
voices that compete with the proclamation of the saving 
Word. "Faith cometh by hearing, and hearing by the 
Word of God." Many people do not listen to the eternal 
Word'. They listen to the siren voices of pleasure that 
bid- tiiem forget the life beyond tlie grave. They listen 
to the seductive voices of commerce and materialism 
which- would reduce. them with the satisfaction of today,- 
Others listen to the agnostic voice of doubt— always 
the voice of the devil asking the ancient question, 
"Hath God said?" 

Faith is made difficult because irten's ears are tuned 
to earthly voices. We are living in a contracting " 
world that is becoming smaller day by day and in this 
shrinking world men's voices seem louder and God's 
voice fainter. But you can believe. The Eternal Word 
still has its ancient power. You can believe if you 
turn ypiir ears away from the world's myriad voices and 
listen to the proclamation of the Gospel, The more you 
listen, the more you will be persuaded of its transform- 
ing power. In a very true sense the Word of God authen- 
ticates itself, Tliose who turn to it and listen find 
themselves changed by its message. The good ground is 
that which gives lodging to the Word of God, and in it 
fruit is brought forth, some an hundred fold, some 
sixty, some thirty. 

You can believe but must listen to the Word and sur- 
render yourself to its truth. Oiar age needs a renewal 
of faith, but it can only come through an obedient hear- 
ing of the Word through which we sxarrender ourselves to 
the allegiance of Christ— Gospel Herald, 1955 • 


(cpntinued frqm page 118) 
1867, Annual Meeting coiranittees have full power to 
dispose of any case submitted to it « . ♦ 
and their decisions shall be final. 
IB68, A number of (Old Order) elders met on Nov. 13 
and earnestly petitipned Annual Meeting to 
- return to the f ormet sinqplicity in the manner 
of conducting Annual Meeting; .to abolish the 
term "Standing Committee" for the elders who 
^ are appointed to receive the business for the 
Meeting, and to "desist from sending committees 
to the various churches where difficulties 
exist,!* etc* Old Minute BooS^ Appendix^ page 
' lU* 
1881, Old Order part withdraws from the general 
Annual Meeting organization. -«-D«F.W, .. 


The Lord willing, the Old Brethren Annual Meeting 
for 1958 will be held at the North Union Church House, 
2j miles southwest of Wakarusa, Indiana; beginning 
May 23rd and ending on Penteqo^t May 25» A cordial 
invitation is given to all of 'lik^ faith to attend. 

-i).V. SJciles. 

^../ . CHRIST'S MEMORIAL * ■. • .• 

No iqonument, no marble slxrine, / • ' 
But just the hal^-owed bread and wine 
Partaken in an humble way, , 

"• Is His memorial today. ...* 

Then let us not neglectful be. 
That everyone xnay hear and see * „ 
How we coiiHftemorate in love 
The death of our High Priest above.'; • 

— -J«G. Hootman . 

• :., ' Modestp, Calif t ^' 


(Condensed from the leotixrea of C« Gt Pinney, 1648) 


Thi« ia purely a doctrine of r^Telationt and in the eetablish*^ 
meat of this truth appesd must be made to the scriptures alone* 

1, The ^ole Jewish a^riptureSf and especially the whole 
ceremonial dispensation of the JeiWf attest, most unequiTooally, 
the necessity of an atonemexxt^ 

-2* Th^ New Tewfcament is just as uneq^nivocal in its testimony 
to the same poipt^ 

. I jhall her© take it as established, that Christ to-s propex^ 
ly "God manifest in the flesh," and proceed, to cite a few out 
of the great multitude of passages, that attest the fact of his 
death, and also its vicarious nature; that ia, that it was for 
us,- and as a satisfaction to public justice for our sins, that 
his blood was shed, I will first quote a few passages to show 
that the atonement and redemption through it, was a matter of 
understanding and covenant between the Father and Son* "I have 
nade a covenant with my chosen, I have sworn unto David ny 
servant* Thy seod will I establish forever, and build up thy 
throne to all generations* Selah*"— Ps* 89|3,4^ "Yet it 
pleased the Lord to bruise him;. he hath put him to grief: 'when 
thou ahalt make his ao\a an offering for sin he shall see his 
seed, he shall prolong his days, and the pleasure of the Lord 
shall prosper in his hand* He shall see of the travail of his 
soul, and shall be satisfied; by his knowledge shall ny right- 
eous servant justify many; for he shall bear their iniquities* 
Therefore will I divide him A PROTiai with the great, and he 
shall divide the spoil with the strong; because ha hath poured 
out his soul unto death; and he was nunibered with the trans- 
gressors***— Isaiah 53;10,11,12* "All that the Father giveth me 
shall come to me; and he that oometh to me I will in no wise 
oast out* For Z came down from heaven, not to do mine own ^11> 
but the will of him that sent aje* And this is the Father»» 
will Tddch hath sent me. that of all Tffhxoh he hath given me I 
should lose liothing, but should raise it up again at the last 
day*"—John 6s37,38,39* "I Have manifested thy name unto the 
men ^ich thou gaveat me out of the worlds thine they were, and 
thou gavest them me; and they have kept thy word# I pray for 
them; I pray not for the world, bixb for them which thou hast 
given me; for they are thine. And now I am no more in the 
world, but these are in the world, and I come to thee* Holy 
Father, keep through thine own name those vrtiom thou hast given 
me, that they may ^e one, as we are*"-<^John 17s6^9|ll« 

I will next quote some passages to show, that, if sinners 
were to be saved at all, it must be through an atonement* 
"Neither is there salvation in any other: for there is none 
other name under heaven given among men i^rtiereby we must be 
saved**'— Acta 4sl2* "Be it known unto you therefore, men and 
brethren^ that through this man is preached vnto you the for- 
giveness of sins; And by him all that believe are Justified 
from all things, from irtiich ye could not be justified by the 
law of Moses*"-»Aots 13j38,39* "Now we know, that irtiat things 


soever the l^w saith, it saith to them who are under the law; 
that every mouth may be stopped, and ^11 ' t he' world raay beoaae 
guilty before God» Therefore, by the deeds' of the law t her 
sliall no flesh be justified in hia sights for by the law ie 
the knowledge of sin^"— -Rom# 3:19,ab« "Knowing that a roan is . 
not justified by the works of the law, but by the faith of 
Jesus Christ, even we have believed in Jesus Christ* that we 
mght be justified by the faith of Christj^ and not by the 
works of the laws 'for by the works of the law v;hall no flesh ^ 
be justified* I do not frustrate the grace of Godr for if 
righteousness come by the laWj^ thesa Christ is dead" in vain.4** 
— Gal, 2tl6,21« **Fpr as many as are of the works of the law 
are under the ourse:for it is written. Cursed is every one that 
oon^inueth not in all things iiMoh are written in the book of 
the law to do thera# But that no man is justified by the law 
in the sights of God, it is evident; for, The just shall live 
by faith« And, the law is not of faith; but the man that doeth 
them shall live in themt For if the inheritanoe be of the 
lav/, it is no more of promise: but God gave it to Abraham by 
promisep Wherefore then serveth the law? It was added because 
of transgressions, until the seed, should come to whom t}ie 
promise was made; and it was ordained by angels . in the hand of 
a mediator* Now a mediator is not a mediator of one, but God 
is one* Is the law, then, against the promises of God? God 
forbid, for if there had been a law given wtdch could have 
given life, verily righteousness should have been by the law». 
^Vlrxeref oi*e the law vm.s our schoolmaster to bring us iinto Christ, 
that we might be justified by faith*"— Gal# 3210-12, 18-21, 24» 
"Ind ,alraost all things are by the law purged mth blood; and 
without aheddinir of blood is no remission* It was therefore 
necessary that the patterns of things in the heavens should be 
purified with these; but the heaveiay things themselves mth 
better sacrifices than these,"~Heb# 9:22,23. 

I will now cite some passages that establish the f^ot' of the 
vicarious death of Christ, and redemption through his blood» 
"But he was -vfounded for our transgressions, he was bruised for 
our iniq[uities: the chastisement of our peace was upon him, 
and with his stripes we are healed* All we like sheep have 
gone astray; we have turned every one to his own way; and the 
Lord hath laid on him the iniquity of us all,"— Isaiah 53x5,6» 
**IIven as the Son of man came not to be ministered unto, but ta 
minister, and to give his life a ransom for many, "— l^tt# 20s 
28^ "For this is my blood of the new testament v/hich is shed 
for many for the remission of sins*"«— l^tt* 26;28, "And as 
Moses lifted up the serpent in the wilderness, even so must 
the Son of man be lifted up; that whosoever believeth in him 
shoiild not perish, but have eternal life*"— John 3sl4^15» "I 
am the living bread which came down from heavens if any man ej^t 
of this bread, he shall live for ever; and the bread that I 
will give is my flesh, which I will give for the life of th^ 
world «"-*^ John 6$51* "Take heed therefore unto yoxirselves, 
and to all the flock over the which the Holy Ghost hath made 
you overseers, to feed the church of God, iM oh he hath pur- 
chased with his own blood*"~Ai3ts 20:28* "Being justi;f^^d 


freely by his graoe^ through the redeinption that is in Chxdst 
Jesus* To deolaref I Bay^ at this time^ his righteousness; 
that he ndght be ju8t» and the justifier of him liiioh believeth 
in Jesus* For when wo were yet irlthout stren^h^ in due tima 
Christ died for the ungodly # For scarcely for a righteous man 
will one diet yet peradYenture for a good man some would even 
dare to die* But God opnmendeth his loTe toward us^ in that 
while we were yet sinners Christ died for us» Much more then> 
being now justified by his bloody we shall be 3ia.ved from wrath 
through him* Ind not only so, but |re also joy in God through 
our Lord Jesus Christ, by whom we tovc now received the atone- 
ment. Therefore, as by the offence of one,^ judgment came upon 
all men to condemnation; even so by the right ebusness of one 
the free gift came upon all men unto justification of life* 
For as by one man's disobedience many were inade sinners, so by 
the obedience of one shall many be made righteous 0'*—Rom»3s 24-- 
26| v* 9-11,18,19* "Purge- out therefore the old leaven, that 
ye may be a new lump, as ye are unleavened* For even Christ 
our pass over is sacrificed for us: for I delivered tinto you 
first of all that which I also received, how that Christ died 
for our sins according to the scriptures.**— I Cor» 5t'7; 15: 3* 
•I am crucified with Christ « nevertheless I live; yet not I, 
but Christ liveth in me: and the life w^iich I now live in the 
flesh I live by the faith of the Son of God, T(^o loved me, and 
gave himself for me* Christ hath redeaned us from the curse of 
the law, being made a curse for us: for it is written. Cursed 
is every one that hangeth on a tree* That the blessing of 
Abraham might come on the Gentiles through Jesus Christ; that 
we might receive the promise of the Sprirt through faith***— 
Gal* 2s20; 3513,14* "But now in Christ Jesus jre who sometimes 
were far off are made nigh by the blood of Christ* And walk 
in love, as Christ also hath loved us, and hath given himself 
for us an offering and a sacrifice to God for a sweet smelling 
savour*"— Eph# 2:13; v* 2* •'ITeither by the blood of goats and 
calves, but by his own blood he entered in once into the holy 
place, having obtained eternal redemption for us* For if the 
blood of bulla and of goats, and the ashes of an heifer sprinb- 
ling the unclean, sanotifieth to the purifying ot the flesh; 
how much more shall the blood of Christ, who through the eternal 
Sprirt offered himself without spot to God, purge your conscience 
from dead works to serve the living God? And almost all things 
are by the law purged with blood; and without shedding Qf blood 
is no remission. It was therefore necessary that the patterns 
of things in the heavens should be purified with these, but the 
heavenly things themselves with better sacrifices than these* 
For Christ is not entered into the holy places made with hands, 
^wMch are the figures of the true; but into heaven itself, now 
to appear in the presence of God for us* Nor yet that he should 
offer himself often, as the high priest entereth into the holy 
plac6 every year with blood of others; for then must he often 
have siiffered since the foundation of the world: but now once 
in the end of the world hath he appeared to put away sin by the 
sacrifice of himself* And as it is appointed unto men once to 
die, but after this thb judgment: so Christ was once offered to 


bear the sins of many: and unto them that look for him shall he 
appear the second time mthout sin unto salvationrt"— Heb« 9s 1^ 
14, 22-»28» "By the which will we are sanctified through the 
offering of the. body of Jesus Christ once for all. And every, 
priest standeth daily ministering and offering oftentimes the 
same sacrifices^ which can never take away sins: but this man^ 
after he had offered one sacrifice for sins, for ever sat down 
•n the right hand of God; from henceforth expecting till his 
enemies be made his footstoolt For by one offering he hath 
perfected forever them that are sanctified*"— Ileb* 10:lD-a4# 
"Having therefore, brethren, boldness to enter into the holiest 
by the blood of Jesus, by a new and living way which he hath 
consecrated for us through the vail, that is to say, his flesh," 
etca— Heb^ 10 s 19, 20 # *^crasimich as ye know that ye were not 
redeemed vdth corruptible things, as silver and gold, from your 
vain conversation received by tradition from yo\ir fathers; but 
with the precious blood of Christ, as of a lamb without blemish 
and without spotu"~I Peter 1:18,19. "Who his ovm self bar© 
cur sins in his own body on the tree, that we being dead to sins 
should live unto righteousness; by whose stripes ye were healed," 
— I Peter 2:24# **For Christ also hath once suffered for sins, 
the just for the unjust, that he might bring us to God, being 
put to death in the dflesh, but c^uiokened by the Spirit#"~I pet* 
3jl8t, "But if w© walk in the light as he is in the light, we 
have fellowship one with another, and the blood of Jesus Christ 
his Son cleanseth us from all sin*"--.I John 1:7. "4nd ye know 
that he was manifested to take away our sins; and in him is no 
sin»"— I John 3:5* "In this was manifested the love of God 
toward us, because that God sent his only begotten Son into 
the world, that we might live through him. Herein is love, not 
that we loved God, but that he loved us, and sent his Son to be 
the propetiation for oui^ sins*"--^! John 4;9,10. 

These, as every reader of the Bible must know, are only some 
of the passages that teach the doctrine of atonement and redemp- 
tion by the death of Christ. It is truly wonderful in how many 
ways this doctrine is taught, assumed, and implied in the Bible. 
Indeed, it is emphatically the great theme of the Bible. It is 
expressed or implied upon nearly every page of divine inspirw 
ation. — Next: MUO? CONSTITUXIilS TlIE j^OI«ffiMT. 

The Holy Bible must have been 
Inspired of God and not of men. 
I could not, if I woxad, believe 
That good men wrote it to deceive; 
And bad men could not if they woidd. 
Nor would not, surely, if they could 
i^oceed to write a book so good; 
And certainly no crazy man 
Coi£Ld e*er conceive its wondrous plan. 
Behold what other kinds of men 
Than do these three groups comprehend? 
Hence it nnxst be that God inspired 
The words which soias of prophets fired. 

— Alfred Holmes, 




The origin of Annual Meeting in the Brethren church 
is uncertain as to date and the circumstances which 
produced it« However historians are agreed that as a 
formal church counsel it did not come into being before 
the middle of the l8th century (1750) • M,G, Brumbaughj 
in History Of The Brethren, IS??^ claiins documental 
evidence that it resiilted from what was known as the 
Pennsylvania Synods of I7I42, in which an effox-^t was 
made to unite all the German sects in the province into 
one body. He claims the Brethren took part in the 
first three of these synods (there were seven in all) 
and then withdrew and organized an Annual Meeting of 
their own to defend themselves againct what they con- 
sidered the false doctrines that were propagated there. 

But Elder Henry Kiartz^ in Brethren's Encyclopedia^ 
1867> supposes the Annual Meeting to be a natural de- 
velopement of the tendancy of elders and ministers to 
seek counsel of one another when they were tocether at 
the big yefirly '^Lovef easts" or "Communion" meetings, 
so well known in the Old Order Bretiu^en chuixhes. 
Although Elder Kurtz supposes it to be a- natiu*al devel- 
opement of such informal counseling of elders, he 
offers no certain proof, and it will be seen by his 
own statement that even though there may have been 
such informal counseling from a very early date, yet 
he does not see any formal yearly counsel meeting until 
"a little after the middle of the last century;" which 
would be a little after 1750, 

The oldest Annual Meeting minutes on record in the 
Brotherhood is for the yeai^ 1778 » A request to have 
all the minutes of Yearly Meetings collected and print- 
ed in volume, was presented to the Annual Meeting of 
I858^^but it was rejected. (Old Minute Book, page 222, 
Art, 55). But in I86I the request was renewed and 
granted for the first time, (Page 2^0, Art, 6.) 

THE pilgr:em n? 


^ The Brethren's Sicvclop edi^j page 10, ELder Kurtz 
gives the following description of how tlie Brethren 
held their first Annual Meetings: 

Kiat they were held in the most simple manner, even as our 
ordinazy ootincil meetings have been held up to piir ovm times, 
is evident from all the testimony we could gather* Brethren 
met on Friday morning before Pentecost, and opened as usiial 
by singing, exortation, prayer, and, perhaps, reading the 
Scriptures • Having met in the fear of the Lord, and invited 
^ him to preside over the meeting, and prayed for the Holy 
Spirit to guide and direct all hearts, they considered the 
meeting ready for business. Cases were presented and deoid- 
(li^ ed, questions asked and answered, all by word of mouth, as 
ii^* ^? ordinary council meetings; there was no clerk chosen nor 
/ minute taken, and hence it is that our records are so meagre 
for the first twenty-five or thirty yearly Pentecostal meet- 
ings,. But as will be made to appear more at large in our 
forthcoming "History of the Brethren," when any impoi-tant 
case or cases had been presented, it ^rm,a answered aftervfard 
by letter to the church or chTirohes that had presented thaa* 
Of these manuscript letters a goodly number yet extant have 
been collected with great oa,re, ^nd are mbodied in this 
present work* 

^Y/hen in course of time it came to pass, that among many 
questions-also improper ones-were asked in the presence not 
only of a great number of brethren and sisters, bnt also of 
strangers, it was counseled and concluded, that five, seven 
or more of the oldest raini.sters shoiold, after opening the 
meeting, retire to a private place, vrhere those who had 
questions to ask, or cases to present, might present them; 
while at the same time younger ministers might exercise them- 
selves in preaching, and edify the people. This order pre- 
vailed up to ovr oTfn ^ime, as many elder brethren can testify 
as vrell as the writer. Some few of those questions were 
privately answered, others were answered by letter to the 
church concerned, amd only questions of general interest were 
reserved for public discussion. There were some advantages, 
and some disadvantages in this change, and it is hard to tell 
on which side was the preponderance. Before the change, we 
believe, the council consumed but one day (Friday) in most 
cases; on Saturday waa public vrorship during the day, and in 
the evening love feast, and on the Lord's day (Pentecost) 
mcrning solemn worsliip, at the close of which the whole 
meeting was considered ended, and the people departed to 
their own homes about noon^ Upon the whole this first change 
worked well, and was a judicious one« It seems to have given 
general satisfaction to the church for a great number of 
years even upK;o A.D* 1830 and 1831, where the writer was an 
eye and eai* vdtness; to his certain knowledge, this improved 
yet simple manner of holding our Yearly Meeting still pre- 
vailed^ ^^ ^ -o 1- 

118 ■ • ' ' - T^HE PILGRIM - 

The following extracts fl-om J£Lfiutes gi Hie AnQijai 
jfeeWjigs^ gf Thfe ^^[le^^ will show the 

gradual d^velopement of ibmual Meeting organization 
aiiibng the Brethren from the simple counsel-conference 
type of Elder -Kurtz* time * to the more federalized or- 
ganisation with offices and executive powers of it own, 
during the sixties and seventies, which finally result- 
ed in a major separation in 1881— 1882 • 

.. .Prior to 1837 the minutes bear' ho signatures and 
there is no evidence of the recognition of any "Annual 
Meeting offices or officers" of amy kind; but in that 
year the minutes were "Signed by the elders present." 

In iQhhj they were signed by "ttie coirimcLttee." 
. 18U7, Appears the attest of "The clerk of the meetnig, 
I8ii8, 59 churches represented, "And though as fiiUy 
■ * "^ represented as ever before, it is believed 

that only about, pxie third of the' churches had 
sent messengers." Ten (siib) committees were 
appointed* to receive the business of the meet- 
ing, and the term "general committee" appears 
• for the first time* 
lQh9f First Annual Meeting committee sent to a local 
church. Request also made to send brethren 
' ■ with Annual M!eeting decisions to visit all the 
. ^: congregations in the United States "and es- 
tablish them in the same order." 
1853# Request to select "standing committee" by 
. ballot, denied; and the "ancient and present 
:^ usage to continue." (Art, 1, page 169) • 
' 1862, District meetings denied the right "to pass 
. on any thing of importance." - 
1863, Standing committee to oj^en all queries, 
186ii, Ko minutes to be made of district meetings 
except what goes to Annual Jfee ting,' 

1865, Committees denied power to expell members 
without counsel of the church. 

1866, Considered wrong, for . elders and majority of 
members (inal^cal church) to reject decisions 
of an (A.M.) committee. 

1867, Refused to change "enforce" to "advice," 

(continued on page 111) 



Qli^ why should the spirit of mortal be proud? . 
Like a swift fleeting meteor, a fast flying .cloudy 
A flash of the lightning, a break of the waves, 
Man passeth :trom lif e to his ii;eat in the grave» 

The lea:ves of the oak and the:mllow shall fade, . . , 
Be scattered around, .and tDg:et her be laid; 
And the young and the old and the lo# and the high, " 
Shall moulder to dust and -together shall- li-et " .; 

The infant a mother attended and loved^ 
The mother that infant's affeoiiion \Aio proved; 
The husband that mother and infant who blessed. 
Each, all, are away to their dwellings of rest* 

The -maid on "vdiose brow, in whose eye, * . 

Shone beauty and.pleasure-rher triumphs are by; * 
And the memory of those who loved her and praised. 
Are alike from the minds of the living erased* 

The hand of the k|Lng that the sceptre hath borne, • 
The brow of the priest that the mitre hath worn, , 
The eye of the sage and the heart of .the brave. 
Are hidden ^d lost in the depth of the grave* - 

5?he saint wh9 enjoyed the- oonajiunioii of heaven^ 
The sinner who dared to remain ujif orgiven^ 
The wise and the foolish, the guilty ancl just. 
Have quietly mir^gled their bones in the dust* 

So the multitude goes like the flowers or the w^ed 

That withers away to let others succeed; 

So the multitude .comes, even those we behold. 

To repeat every tale that has often- been told* 

The thoughts vre sLre thinking o\ir fathers would" think; 
From the death we are shrinldng our father^ 

wTOiild shrink; » 

To the life we are clinging they also would cling; 
But it speeds for- us all, like a bird on. the wing* 

Yeal hope and despondency, pleasure and pain. 

We mingle togetiier in sunshine and rain; 

And the smiles and t^e tears, the song and the. dirge; 

Still follow each other, like surge upoii stirge* 

•^Tis the wiak of the. eye, 'tis the draught of a breath. 
From the blossom of health, to the paleness of death. 
From the gilded saloon to the bier' and the shroud— 
Ohi why sho\ild the spirit of mortal be proud? 

— Mlliam iCno3c*-«^Seleoted» 



This book tells of the vision of Nahum. The way it 
begins, it sounds like "The biarden of Nineveh" is the 
title .of this book. The exact date it was written is 
uncertain, but it was before 625 B,C» which was about 
the date that Nineveh was captured by the Medes and 
the Chaidaeans. 

• In the vision Nahiim finds God a jealous God, He 
records 'a number of things God can do. Ee also writes 
that the Lord is slow to anger and great in power. As 
an illustration Nahum says that the Lord hath his vray 
in the- whirlwind and in the storm. The mountains qualoe 
at him' and the hills melt; also that The Lord knows 
them that trust him. Nahum givea many other illustra- 
tions . 

The second chapter tells of the day of tiie Lord^s 
preparation, which sounds like a prophecy of modern 
times. He then tells what will happen to Nineveh, and 
says J "But Nineveh is of old like a pool of water, yet 
they shall flee away. Stand, stand, shall they cryj 
but none shall look back. Take ye the spoil of silver, 
take thci spoil of gold: for there is none end of the 
store and glory out of all the pleasant furnitxire. She 
is empty^ and void, and waste: and the heai^t meltetli, 
and the knees smite together, and much pain is in all 
loins, and the faces of them all gather blackness," 
Later on in the chapter it is recorded that the Lord 
is against her (Nineveh) and more is told of what the 
Lord will do to her. 

The third chapter begins with, 'Woe to the bloody 
cityi" and tells of the woes pronounced against her. 

In this book we see some of the things the Lord will 
do to the disobedient, and how he will be a strong 
hold to those who trust him. 

How long after Jonah ^s prophecy was that of Nahum? 
How long after Nahum 's prophecy was his prediction 

— Eugene B, Wagner, Bradford, Ohio. 

{^ ^' ri ^^ Jv/ ^£ € d:^^^-^^^ ^^ yC^^ 

VOL, 5 ^^niNE^ 1$!58 NO, 6 

*Dearly beloved, I beseech you as; strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul/ 1 Peter 2: 1 1 

WATdffl'lAN ' ' • 

Watchmen on the walls of Zion^j 
What, tell us^ of tlie night? , 

Is the day-star now arising? 
Will the morn soon greet our sight? 

O'er your vision 
Shine there now some rays of light? . .,, 

Tell, tell us, are the landmarks 
, On our voyage all passed by? 
Are we nearing now tiie haven? 

Can we e'en the land descr]^? . . . ,- /.. . 
Do we triily - •' 

See the heavenljy kingdom nigh? . 

Light is beaming, day is coming I 

Let us sound aloud the cry; 
We behold the day-star rising ': . ... 

Pure and bright in yonder sky, .. ; 

Saints, be joyful; 
Your redeir5)tion draweth nigh# 

We have found the chart. and compass, 
'. . And are sxire the land is near; 

Onward, onward we are hasting, 
. Soon the haven will appear; 
Let your voices 
Sound aloud your holy cheer, 
• ' -*Selected» ;. . 


THE PILGRIM ii a religious magazine publlihed monthly by Daniel F. Wolf In the 
interests of the mamberi of The Old Brethren Church. Subscription rate: $1.50 per year. 
Sample copies sent free on request. Addresst Tf^E PJLGRtM, Rt. 3, Box 1378, Modesto, Calif. 


-In the year that King Uzziah died I saw the Lord 
sitting upon a throne, high and lifted up, and his 
train filled the teir^le. Above it^ stood the seraphims: 
each one had six wings; with twain he covered his face, 
and with twain he covered his feet, and with twain he 
did fly. And one cried unto another, and said. Holy, 
holy, holy, is the Lord, of hosts: the whole earth is 
full of his glory. Isa, 6tl-3. 

I beheld till the thrones were cast down, and the 
Ancient of days did sit, whose garment was white as 
snow, and the hair of his head like the pure wool: 
his throne was like the fiery flpne, and his wheels 
as the burning fire# A fiery streara issued and carae 
forth irom before him: thousand thousands mnistered 
unto him, and ten thousand times ten thousfind stood 
before him: the judgment was set, and the books were 
opened, Daniel Tt9, 10^ 

And immediately I was in the spirit: and, behold, 
a throne was set in heaven, and one sat on the throne. 
And he that sat was to look upon like a jasper and a 
sardine stone:* and there. was a rainbow round about 
the throne, in sight like unto an emerald. And roiand 
about the throne were four and twenty seats: and upon 
the seats I saw four and twenty elders sitting, cloth- 
ed in white raiment; and they had on the^r heads crowns 
of gold. And out of the throne proceeded lightenings 
ard thunderings and voices: and there were seven laiqps 
of fire burnijfig before the throne, vftiich are the seven 
spirits of God, Rev, U:2-5» 

To us God is the beginning of all things. He is 
the Creator and Governor of the universe, and Adminis- 
trator of universal law. His laws are not arbitrary, 
but are for good and sxifficient reasons. We cannot 
explain God; the Holy Bible reveals him. Our nnly 


concept of God is th^t he is unlimited. Man can per- 
ceive by pure reasoning that there is ^ God, but only 
by revelation cm we know him. The Scriptures tell us 
that only God is goodj and pure reason conpels us to, because we recogniae the fact that goodness 
exists and we must recognize that it has a source, and 
we know that it is not in man because the history of 
h\imanity abimdantly proves that man without God is oiily 
evil continually, 

God is light, and in him is no darkness. I Jno,l:^, 

God is love I, I Jno. ii:8, 

God is a spirit, Jno, ht2k* ' ." .: • 

God is invisible. Col. 1:1^. . ' . ' . . >- 

God is holy. Lev. 19:2. 

God is a consximing fire, Heb, 12:29, .^ ' 

God said to Moses, "There shall no man see me (my 
face) and live," But He caused him to see His glory, ' 
and it was proclaimed, "The Lord, The Jxxrd God, meqf^ci- 
ful and gracious, longsuffering, and abundant in good- 
ness and truth. Keeping mercy for thbiiBand£>, forgi,ving' 
iniquity and tra^fisgression and sin, and that will by 
no means clear the guilty. , ." Ex, 3ij:6,?. 

Moses and Aaron and the elders of Is;rael "saw the 
God of Israel: and tliere was under his feet as it were 
a paved work of a sapphire stone, and as it were the 
body of heaven in his clearness. And upon the nobles 
of Israel he laid not his hand: also they saw God, ancL 
did eat and drink, Ek. 2U:9-'11# - 

Eaekiel also saw the glory of the Lord: "And I laak- 
ed and behold a whirlewind came out of the north,, f 
great cloud and a fire infolding itself, and a bright- 
ness was about it, and out of the midst thereof ^s .the 
xjolour of amber. , . Also out of the midst thereof came 
the likeness of four living creatures • .. .. And above 
the firmament that was over their heads was the like- , 
ness of a throne, as the appearance of a sapphire stone: 
and iqpon the likeness of the throne ,was the likeness 
as the appearance of a man above upon it, Aiid I saw 
as the colour of amber, as the appearance of fire round 
about within it, from the appearance of his loins even 
upward, and from the appearance of his loins even down- 


ward, I saw as it was the appearance of fire, and it 
had brightness round about. As the appearance of the 
bow that is in the cloud in the day of rain, so was the 
appearance of the brightness round about, lliis was the 
appearance of the likeness of the glory of the Lord. 
And when I saw it, I fell upon my face ♦" Ezk, l:U>26-28. 

And I saw a great white throne, and him that sat on 
it, from who^e face the earth and heaven fled away; and 
there was no place found for them. And I saw the dead, 
small and great, stand /before Qodj and the books were 
opened: and another book was opened^ which is the book 
of life: and the dead were Judged out of those tiu.ngs 
which were written in the books, accordii^ to their 
works. Rev. 19; 11,12. 

Jesus is said to be "the iriage of the invisible God 
(Col. 1:15), and "the bi»ightriess of his (God's) glory, 
and the express image pf his person (Heb. 1:3). I'ftien 
he was about to leave his disciples and go again to the 
Father, he said to Philip, "He that hath seen me hath 
seen the Father: and how sayest thou then shew us the 
Father? Jno. Iht9* 

And I heard a great voice out of heaven saying. 
Behold the tabernacle of God is with men, and he will 
dwell with them, and they shall be his people, and God 
himself shall be with them, and be their God. Rev. 1j3« 

And he shewed me apure river of water of life, 
clear as crystal, proceeding out of the throne of God 
and of the Lamb. In the midst of the street of it, and 
on either side of the rivjsr, was tjiere the tree of life, 
which bare twelve manner of fruits, and yielded her 
fruit ^very month: and the leaves of the tree were for 
the healing of the nations^ And there shall be no more 
curse: but the throne of God and of the Lsgnib shall be 
in it; and his servants shall serve |iim; And they shall 
see' his face; ; and his name shall be in their foreheads. 

And there shall be no night there; and they need nq 
candle, neither light of the sun; for the Lord God 
giveth them light: and they shall. reign forever and .. 
ever. Rev. 22:1-^. — D.F^W. 

The easiest. tiling of all is to* deceive one's self; ^ 
for what a mani wishes he generally believe tp be. truth. 



A parent, in despair, -wrote to a metropolitan news- 
paper • His sons were acquiring a "veneer of boorish - 
ness from public school associates. The worried parent 
raised the question; "Gan't a parent expect the school 
to reinforce the ideals of the homej rather than to* 
counteract them?" 

Apart from this question of morals and manners, 
which is critical in large cities, other parents are 
raising the charge that their children are not being 
taught reading, writing and arithinetic but are being 
exposed to a constant bar^rage of propaganda for the 
United Nations and world socialism. We have not yet ■ 
arrived at that terrifying state of affairs described 
by George Orwell in his book entitled 198^^ in which 
the educational system was used to enslave the minds of 
men, but our' public school system is being used to a 
degree many parents do not appreciate* ■ • 


Now that sputnik has soared into the heavens, the 
scientific minded have raised a new cry* The American 
education system has failed to produce enough engineers 
and scientists! This is a good time for the average 
parent to take a new look at education* Just what does 
he expect education to do for his children? Hov/ well 
is it doing it? 

In its origin, the word "educate" meant "to lead 
out." This was the classical idea of education. So 
Socrates taught that truth was inherent in the child, 
waiting to be brought forth. The task of the educator 
was to discover what was already there. "Know thyself" 
was one of tlie ttoee mazims inscribed upon the Temple 
of Apollo at Delphi. 

Self-realization as the goal of education has long 
roots reaching back to the Graeco-Roman world and no 
one will deny that it represents something real. There 
is an old story of a German teacher of the sixteenth 
century who always took off his hat in the presence of 
his class of boys, IfiJhen asked the reason, he explained 

126 ... ...-, THE PILGRIM 

that it was done out pf respect for the tremendous 
possibilities represented by the young lives before him» 
One of his students was Martin Luther ♦ 

Christianity tempered this classical idea with the 
Paxiline doctrine of original sin. Since every child 
inherits a sinfta nature, it follows that education 
must do something more than help the child to realize 
its unlovely self » 


So, from the Christiaii point of view, education is 
not merely a matter of discovering what is already in 
the child, but is a process of forming the child after 
a pattern— "the image of Cixrist," In the Clii'istian 
tradition, this forming is done by a twofold process: 
indoctrination and commitment. Christian education 
indoctrinates a child with fixed, eternal truths and 
brings the child to a decision about the truth • Christ- 
ianity rejects the belief that the educational ideal 
is to hold every idea in suspended judgment. Faith 
calls for commitment and, from the Christian point of 
view, no education can be coitrplete without the element 
of faith. 

Rousseau led an eighteenth century revolt against 
this Christian concept of education, but it remained 
for John Dewey- to construct a philosophy of education 
which was hostile to both classicism and Christianity, 
Since Dewey ^s philosophy has been the dominant influence 
in modern American public education, it is important 
to understand his thought. 


There are at least tliree basic assumptions in 
Dewey's system. First, there is an assumption about 
manj namely, that man is but a collection of stimulus 
response arcs. The central nervous system is a marvel- 
ously delicate mechanism for adjusting to environment, 
but there is no mind apart from the brain, to say 
nothing of a soul. Therefore, the classical idea that 
there is a potential in every child to bring forth was 
rejected. The human personality does not come from God 
"trailing clouds of glory." It is a mud puddle. All 


that is in the., child i^ put there by the external 

TRUTH, Truth is not something fixed and eternal. 
Truth is an instrument for solving problems. VJilliapi 
James said; "Truth is what works,** meaning that it 
brings emotional sa1:;isf action., John Dewey altered 
that pragmatec test to read: Truth is what works in the 
sense of solving a problem. Truth Is a mere instru- 
ment, a tool to use. What is useful today may not be 
useful tomorrow as circumstances change. There is 
nothing absolute about truth. All values are relative, 

WITH METHOD. He taught that all personal and social 
problems could be solved by the scientific method. 
This is actually iinplied in his theory of truth, but 
it should be emphasized separately for it had grave 

John Dewey was primarily a philosopher, but he was 
a philosopher with a strong interest in education and 
it Wc.s in education that his ideas were most vigor- 
ously applied. 


The consequences are all about us. "Modern pro- 
gressive education," the descendant of Dewey' cogita- 
tions, chose "adjustment for life" as its goal. If a 
child is little more than Pavlov's dog, educators. , 
cannot be expected to do much more than "condition" 
the child for adjustment to society. The classical 
idea of bringing out the greatness hidden in the heart 
of every individual was lost, for there can be no 
greatness in a bundle of conditioned reflexes. The 
Chi*istian belief that education should indoctrinate a 
child with eternal truths and fixed moral values was 
rejected. There are no eternal truths or fixed moral 
values in Dewey ?s system. 

Practically, this has weakened the whole idea of 
individual responsibility. If the child is the sum 
total of all environmental influences, the child is not 
responsible for his or her misdeeds. The teacher is 

128 " ' '" THE' PILGRIM 

responsible. The home is responsible. The neighbor- 
hood is responsible. Everyone is responsible except 
the child. Add to th^t t}ae conviction that there are 
no moral xrlaues by itrtiieh to judge behaviour, and you- 
can understand why discipline has been all. but abolish- 
ed from many modern ^chpols. What this has done to 
New York City High Schools is revealed in Joan Dunn's 
shocking book, RETREAT FR0J4 LEARNING. 

Dewey's fondness for a planned society led to a 
curious contradiction in the later develoj^ment of 
"modern progressive education.'' It follows that if 
all human problems, are to be solved by the application 
of *the methods of ttie natural sciences to man, human 
personality is reduced to something to be maneuvered 
by social planners, not an end in itself because it is 
created in the ijnage of God, but a means to- be used to 
achieve a planned society^ Of course, this moves 
straight down the path towai'd totalitarianism, a way 
of life Dewey himself rejected. 

Dr. George S. Counts, disciple of John. Dewey, stated 
it blxintly in a magazine article, "Dare Px^ogressive 
Education Be Progressive"? "The growth of science and 
technology has carried us into a new age where ignor- 
ance must be replaced by knowledge, competition by 
cooperation, trust in Providence by careful planning, 
and private cp.pitalism by some form of sociali2sed 

If "modern progressive education" did not altogether 
achieve Dr. Counts' goal it was because progressive 
educators were blocked by lo cal control . American 
public education, has been in the hands of the forty- 
eight states, some of which have had little sympatFiyfor 
;"progressivism." Even in states more sympathetic, 
many a professional educator has found himself stymied 
by an alert local Board of Education. 

Suddenly, sputnik has produced a new situation. ' 
"Modem progressive education" is under severe attack 
from a new direction. Sputnikized critics of education 


are aiming brickbats at the lack of discipline in 
modern education and its goal of **Hfe adjustment,** 
The superiority of Soviet education with its required 
courses in mathematics and the sciences is being loud- 
ly touted, Russian communism experimented with pro- 
gressive education in its early years, but soon aband- 
oned it for a more disciplined variety which some 
Americans now wish to ape« The present hysteria among 
Americans poses tv/onew threats to our educational 
system; first, as to control, and second, as to content. 
If the Federal Government comes to the aid of educa- 
tion to encourage the production of scientists aiid 
engineers, will it not also set standards and "direct" 
students into their respective careers? The disciples 
of John Dewey neYer succeeded in destroying local con- 
trol, but under the guise of an emergency the F^eral 
Government might succeed vrhere they failed, 

As to the content of education, the sputnikized 
critics are not seeking self-rt;jalization for the stud- 
ent (the classical goal), nor are they seeking to mold 
the student ai'ter the iiiiage of Glirist (the Ohi^istian 
goal), nor to condition the student for life adjustment 
(the goal of progressive education), but to turn the 
student into an efficient, walkiiig slide rvXe with no 
interest in nor mider standing of the humai> one 
religious leader put it: with "knox^ how" but without, 
"know. why," 

If the present reaction drives the evil spirit of 
"progressivism" out of the halls of learning, seven 
worse spir^its are likely to t^e its place for, while 
the space enthusiasts have nq necessary bias toward 
socialism, the secular, paganised, scientific education 
they are seeking would easily lend itself to a totali- 
tarian state ♦ In fact, .under the sponsorship of the 
Federal Government, could th^t be avoided? 

If Christian parents are to protect their children 
from the ultimate in paganized education, the time has 
arrived for them to give serious thought to the possibi- 

130 - '. THE PILGRIM -^ 

lity-ojD establishing Christian schools founded upon a 
Christian philosophy of life with the positive purpose 
of producing persons and not robots » 

Such schools wo\ild be staffed by teachers who 
would know their subjects, not merely pedagogical tri 
tricks, and who woiild be partiotic in the finest sense 
of the word without allowing Caesar to usurp the place 
of God» Most important of all, they would have that 
. quality essential to the making of a person: commit- 
ment to the Christian faith, 

— Her a3-d of I'ruth, January 19^8 • 


Testimor^ to Jesus is the spirit which under- 
lies Prophecy~Rev. 19:10, Weymouth, 

The Seer is all but overwhelmed by the rtiagnif icent 
Hallelujah Chorus sung by the redeemed multitude because 
the Babylon which is opposed to God has been destroyed. 
The judgment of God against all unrighteousness and 
the certainty of the salvation accoifnplished for the 
saints has provoked the mighty out-burst of praise 
which rolls along like the sound of many waters, but 
punctuated by the shouts of praise like mighty claps 
of thTjnder, The angelic attendant tells the Seer to 
record a blessing upon those who are called to the 
marriage supper of the Lamb. For, he adds, ''These 
are the trxxe sayings of God," He is refei^rihg to the 
faithfulness of God in fulfilling His promises of sal- 
vation to His people. 

It ia tiiis overpowering fact which brings John to 
his knees in worship of the messenger. His deep 
amotion bluz^s for the moment his distinction between 
the Lamb and the angelic guide. But the angel reminds 
him of what he very well knew, that angels are only 
creatures, and are not worty of worship. He is, says 
he, only a comrade of those who have borne a martyr 
witness to Jesus. Worship must be given only to God, 

And then is tiirown in the profound sentence quoted 
above. It is not clear who the speaker is. But what 


is said is extremely iirportant in the interpi^tatiott 
of prophecy ♦ The very life breath of God»s revelation 
of the future is witness to Jesus, The revelation be- 
comes clear only as the slain liamb is put at the heart 
of it^ The Gospel of salvation brought by Jesus and 
the testimony which the saved hold precious is the 
necessary groundwork of all understanding of the future. 

What is that testimony? What else tirian that Jesus 
came into the world to reveal God— ELs character. His 
power. His love. His will— and that in His sacrificial 
death and triumphant resurrection God is redeeming pur- 
pose was made known* The central and decisive point 
of all hximan history is that cluster of events by \$hioh 
God accomplished a salvation for sinful man* The 
victory of the ages was won when Christ in His own 
person, i.e*, in the person of God^ atoned for sin and 
broke the power of death. All later events grow out 
of the tremendous acts of Calvary and Easter and Pente- 
cost. The climax is there; all that follows is only 
tlxe working out of the in5)lications and results ar?d 
promises of vihat happened then. 

No angel, then, or subsequent revelation, or person, 
or people, or event dare cro]wd Christ out of His right- 
ful place. That Lamb which was slain is the dominating 
image in a book which abotinds in striking images* But 
throughout the Lamb is tri-umphant— able to open the 
book, exalted in paeans of Jubilant praise. 

The Coming of Jesus to which we look forward docs 
not stand as an isolated event. It is merely the con- 
clusion to what was started long before. It is a clos- 
ing chapter of a story wliich is the Gospel, the good 
tidings that God has made a way by which Satan may be 
overcome and man be brought into the demonstration of 
holy likeness for which he was created. 

The study of prophecy has often been brought into 
disrepute by those who do not properly relate it to 
the Gospel. They try to study the Omega without know- 
ing the Alpha. Their charts and diagrams and calcula- 
tions do not make the things Christ did at His first 
coming determinative of what shall follow. They get 
all wrapped up in details that lose their reference 


to the primary revelation concerning Christ. 

We need to be rendnded again and again that "this 
witness to Jesus is the very life breatJri of prophecy*" 
— Editorial,; Gospel Herald, Jan., 1956, v 


■■' '■ . ' . ■ * - ■ 

- It seems to me that television is the greatest 
manatse of modern times, and how Christians are going 
to be able to make iiise of it I do not know* Anyone 
who has seen it must be convlnqed of its danger » 

Television can hh used for good:. It has treioendous 
possibilities, but I am afraid it is being, used for 
evil almost exclusively and that it will do more harm 
than Hollywood to demoralize the youth of otir country « 
It has been proven that the eye-gate makes a,muqh 
greater appeal than the ear-gate, and while there will 
be good programs on t^^levision, there will be so many 
/of the other kind that it is goin to be most difficult 
to put on the one and blot oilt th^ other • 

I shall never forget how shocked I was when I .visit- 
ed homes where television had been install pd* ; They . 
told me about the lovely church services that could be 
seen, the concerts and other programs that could be 
turned on* But no sooner were the parents out of the 
^roorn than the children, boys and girls in their teens 
and those yoimger still, hurried to the television set, 
and when some of us returned we found them stretched 
on the floor, f acinated by what they were seeing.^ And 
what was it- they were looking at? A bloody wrestling 
match where two men were tearing each other to pieces, 
trying to gouge out each others eyes! As the children 
watched and listened to the groans and cries of the - 
wrestlers they could hardly control themselves. 

At still another time it was a night club showing, 
women for the most part unclad, drinking and smoking, 
going through sensual dances, every action plainly 
vis^ible, the entire scene revolting and demoralizing* 
Yes they could have turned on another program, they 
could have looked at something elsej but they turned 
on tbat in which they were most interested, the scene 


that faclnated them, ' 

For generations We have refused to take our children 
to night clubs, theaters, /wrestling matches and boxing 
boutSf Now these very scenes are brought right into 
the home and displayed before the children's eyes. It 
costs nothing to see them, except a loss of moral stand- 
ards, ' In tirieir early life they can become acquainted 
with sin in its vilest form. No longer will the parents 
be able to protect them from the awf ulest things that 
go on in the world. 

If you want to know how serious it is, read th^'' 
Reader's Digest for April, 1956. The other day a 
Salvation Army officer wai^ned parents to.turn -off their 
television sets between the hours of four and Severn,; 
These hours which are devoted to shovjs for children, 
are filled with the most brutal ci*imes imaginable arid 
it i^ these scenes that inspire our teen-agers to gp 
out in gangs and commit violencp, 

* A polluted diet of crime, violence, brutality and'- 
sadism, sponsored by cigarette companies, brewers- and 
distillers, is now the daily meniie for millions of boys 
and girls* The theatpr, .with all its filth, that we 
Christians wouldn't think of patronizing is now brought 
into our living rooms. Television may well be Uie 
final step in the complete collapse of the moral and 
spiritual life of our^ nation. Children will do what 
they see others doing, 

I. do not think television can be controlled^ If it 
is in the home, it will be used. Children'have been 
known to use knives on their parents when the parents, 
have insisted on turning it off.. lour ^ eon will ^see 
what he wants to see in spite of what you do, l haVe 
never had a set in my homq* I think itis the only .^ 
safe policy, , ;. 

These are. the last days and we are going td the 
bottom. Soon we will be on the last rung of the ladder 
and judgment will fall. Alcholism has almost doubled. 
since television beg^ to feature liquor ads. Robbery 
with violence is increasing by leaps and boxmda, Thii^ty 
killings a day have been shown on televison in one city, 
and in another forty eight, and twenty scenes of viol- 

13U THE PILGRII4 . -. . 

ence in a single hour, according to the reader *s 
digest. What kind of a harvest can we expect? 

I do not know the answer but I am afraid. I always 
have looked upon the movie world as the most demor lin- 
ing agency in existence ♦ It has been largely respons- 
ible for the teen-age gangs of today and for the 
terrible things that children have been doing in this 
generation. But now something much more dangerous is 
upon us. The atomic bomb is bad, the hydrogen bomb is 
frightful; but television is going to be worse than 
either and far more destructive. It will completely 
wreck the rising generation, and before long it will 
txxrn the United States and Canada into a Sodom and 
Gomorrah^ infinitely worse than the Sodom and Goinarrah 
of Bible times. 

When that day comes, judgment will be inevitable^ 
There will be no cure. God will have to send terrible 
judgment on the race, and it will be because of tele- 
vision and its diabolical infliience on young minds. 
Science will have succeeded in wrecking civiliziation, 

-^By Oswald J. Smith, Pastor of the Peoples Church 
in Toronto, Canadaj in Herald of Truth, January, 
. 1958^ and copied from Texas State Bulletin, 


. In view of the present trend toward unionisation 
of labor, in industry and farm activities, which in 
their nature have, and do resort to coersive, forceful 
and violent measures to reach their objectives, which 
are in direct opposition to the doctrine and teaching 
of our Lord and Saviour Jesus Christ as revealed in 
His Word. Therefore may we not in Annual Counsel 
assembled of 19^8, unitedly advise, counsel and entreat 
our dear members to steer clear of, and stay aloof from 
these powerful worldly organizations, which may even 
be forerunners to the beastly power of Revelation 13.^ 

Adopted by the conference without dissent, 
Wakarusa, Indiana, May 23, 19^8. 


(Condensed from the lectures of C« G* Finney,1848) 


Xhe answer to this xnt^iiiry has been alrec^dy, in party unavdidr* 
ably antioipatedo 

1# That Christ's obedience to the moral jlai?" as a covenant of 
worka^ did not constitute the atonement|» 

(ic) Had he obeyed for us, he would not hare suffered for M&^m 
Were his obedience to be substituted for our obedience^ he need 
not certainly have both f vilf illed the law for U8> as our substi-* 
tute^ under a covenant of works ^ and at the same time have 
suffered as a substitute, in submitting to the penalty of the 

(2o) If he obeyed the law as our substitute, then vrtiy should 
our own return to personal obedience be insisted upon as an 
indispensable condition of our salvation? 

(3g) The idea that any part of the atonement consisted in 
Christ's obeying the law for us, and in our stead and behalf, 
represents God as requirings-*- 

l^ao),The obedience of our substitute* 

I, Br J The same suffering, as if no- obedience had been rendered. 

io«) Our repentance. 

',dj| Otir return to personal obedience* ■■ . 

\e*f) And then represents him as,, after all, ascribing our , 
salvation to graces Strange grace this, that requires a debt, 
to be paid several times, over, before the obligation 1^ .dis- \ 
ohargedi . .. . • 

2« I n^ust show that the atonement was not a comaaeroial t?:*ana— 
action^j Some have regarded the atonement simply in the light of 
the payment of a debt; auad have represented Christ as purchasing 
the elect of the Father, aad payi-ng dotm the same amaimt of 
suffering in his ovm person that justice would have exacted of 
th^n« To this I answexv-" . 

(lo) It is naturally impossible, as it would reqtdre that 
satisfaction should be made to retidbutive justice. Strictly 
speaking, retributive justice can never be satisfied, in the 
sense that the goilty can be punished as much and as long as he 
deserves; for this would imply that he was punished until .Ite 
oeasod to be guilty, or becanic innocent. Ifftien law is once 
violated, the sinner can make no satisfaction* He can never 
cease to be guilty, or to deserve punishment, and no possible 
amount of suffering renders him the less guilty or the less de- 
serving of punishment; therefore, to satisfy retributive justice 
is impossible^> . - 

(2#) But, as we have seen in a former lecture, retributive 
justice maist have inflicted on him eternal death<> To suppose, 
therefore, that Christ suffered in amoiint^ all that was due to 
the elect, is to suppose that he suffered an eternal punishment 
multiplied by the whole nucober of the elect. 

3. The atonement of Christ was intended as a satisfaction of 
public justice. . 

The tijoral law did not originate in the divine will, but is 



founded in his self-existence and imnutable nature* He cannot 
therefore repeal or alter it» O^o the letter of the moral law 
there may be exceptions* God cannot repeal the precept , and 
just for this reason, he cannot set aside the spirit of the 
sanctions* For to dispense with the sanctions were a vertual 
repeal of the precept* He cannot, theref ore, set aside the 
execution of the penalty when the precept has been violated^ , 
without something being done that shall meet the demands of 
the true spirit of the law* "Being justified freely by his 
grace through the redemption that is in Christ Jesus; whom God 
hath set forth to be a propitiation through faith in his blood, 
to declare his righteousness for the r^eraission of sins that 
are past, through the forbearance of God; to declare, I say, 
at this time liis righteousness: that he imght be just, and the 
justifier of him T^oh believeth in Jesus »"---- Rom* 3;24«26* 
This passage assigns the reason, or declares the design, of the 
atonement, to have been to justify God in the pardon of sin, 
or in dispensing with the execution of law* l3a*53: 10-12: 

■''yet it pleased the Lord to bruise him; he hath put him to 
griefs -vdien thou shalt make his soul an offering for sin, he 
shall see hig seed, he shall prolong his days, and the pleasure 
of the Lord shall prosper in his hand* He shall see of the 
travail of his soul, and shall be satisfied: by his knovrledge 
shall my righteous se3rvant justify many; for he shall bear 
their iniquities* Therefore will I divide him a portion with 
the great, and he shall divide the spoil vdth the strong; 
because he hath poured out his soul xmto death: and he was 
numbered with the transgressors: and he bare the sin of many, 
and made intercession for the transgressors*** 

I present several further reasons why an atonement in the 
case of the inliabitants of this world vias preferable to punish- 
ment, or to the execution of the divine lawo Several reasons 
have already been assigned, to which I will add the following, 
some of -vdiich are plainly revealed in the Bible; others are 
plainly inferrible f rom \^at the Bible does reveal; and others 
still are plainly inferrible from the very nature of the case^ 

(1*) God*s great and disinterested love to sinners then>- 
selves was a prime reason for the atonement* 

Jo-*4 3s 16* **For God so loved the world, that he gave his 
only begotten Son, that whosoever believeth in him should not 
perish, but have everlasting lifee" 

(2m) His great love to the universe at large must have been 
another reason, inasmuch as it is impossible that the atonement 
should not exert an amazing influence over moral beings, in 
whatever world they might exist, and \ihere the fp^ct of atone- 
ment should be known. 

(3*) Another reason for substituting the sufferings of 
Christ in the place of the eternal damnation of sinners, is, : 
that an infinite amoimt of suffering ma.ght be prevented* The 
relation of Christ to the universe rendered his siifferings so 
infinitely valuable and influential, as an expression of God*s 
abhorrence of sin on th^ one hand, and his gr^at love to his 


Bubjeots on the other, that an infinitely less amount of suffer^ 
ing in him than must have been inflicted on sinners, -wfouW be 
equally, and* no doubt vastly more, influential in aupportinjg 
the government of God, than the exeoution of the law upon them 
would have been* Be it borne in caind, that Christ' >ias the la>fr* 
giver, and his suffering in behalf of sinners is to be regarded 
as the lawgiver and executive magistrate suffering in the behalf 
and stead of a rebellious province of his empire. As a gcvea?»« 
mental expedient it i^ easy to see the great value of such a 
substitute; that on the one hand it fully evinced the detepal^ 
nation of the ruler not to yield the authority of his law, and 
on the other, to evince his great and disinterested lov^ for 
his rebellious subjects % 

(4#) By this substitution, an iom^nse good might be gained, 
the eternal happiness of all that can be reolaiuied from sin, 
together with all the Augmented happiness of those who have 
never sinned, that must reault frpm this glorious revelation of 

(5o) Another reason for preferring the atonement to the 
punishment of sinners must have" been, that sin had afforded an 
opportunity for^the highest nEianife station of virtue in Gods the 
manifestation of forbearance, mercy, self-denial, and suffering 
for enemies that were within his own power, and for those from 
whom he could expect- no egvdvalent in return* 

It is impossible to conceive of a higher order of virtues 
than are exhibited in the atonement of CSirist* It was yastly 
desirable that God should take advantage of such an opportunity 
to exhibit his true character, and show to the universe what 
was in his heart* The strength and stability of "any government 
mast depend upon the estimation in wh^oh the sovareifln is held 
by hi-s subjects* It was therefore indispensable, that God 
s h o\ild impr ove t he opp prt unit j, whi ch sin had af f. ord ed , ' t o ' maiii- 
fest and maJce known his true character, and thus secure th# 
highest confidence of his subjects* 

(6») In the Atonement God consulted his own happiness and' 
his own. glory* To .deny himself for the salvation of Sinners^, 
was a part of his own infinite happiness, always intended by 
him, and therefore always enjoyed* This mis not selfislmess in 
him, as' his own well-being if of infinitely greater value than 
that of all the universe besides; he ought so to regard/ a^d 
treat it, because of its supreme and intrinsic value* 

(7,) The/atonement would present to creatures the highest 
possible motive.s to virtue* Example is the highest moral , 
influence that can be exerted* If God, or any other being, 
W0U14 make others benevolent, he must raaxiifest benevolence hinw 
fie3,f • If the benevolence manifested in the atonement does not 
subdue the selfishness of sinners, their ca?e is hopeless* 

(S*) The ciroumstaiujes of his government rendered an atone- 
ment necessary; as the execution of law was not, as a matter of 
fact, a sufficient preventive of sin* The annihilation of the 
wicked would not answer the purposes of government* A full 
revelation of mercy, blended with such an exhibition of justice. 


-was called, for by the oirorimstances of the universe* 

(9^) To ponf irm holy t)eiings« Nothing cpuld be more highly 
oaloulated to establish and confirm the confidence^ loVe, and 
. obedie:i:ioe of hply beings^ than this disinterested manifestation 
of love to sinners and rebels'* 

(iQm) To ponfonMhis enemies^^ How could anything^be more 
. dxreotly calqiilated to silence all cavils, ana to shut every 
mouth, and forever close up all opposing lips, than such an 
.^jchibition of love and mllingness to make sacrifices for siiw 

{ll») The fact, that the execution of the laiw of God on rebel 
angels had not arrested, and could nolf^ arrest, the progress of 
rebellion in the universe, proves that something more needed to 
be done,, in support of the authority of law, than wo\ild be done 
i n "the execut i on of it s p enalt y up on r eb el s • Whi 1 e t he ex e ont i on 
of law may have a strong tendency to prevent the beginning of 
rebellion among loyal subjects, and to restrain rebels tkeifti- 
8 elves; yet penal inflictions do not in fact, subdue th^ heart, 
under any government, whether human or divine* 

As a matter of fact, the law was only exasperating rebels, 
T/dthout confirming holy beings* Paul affirmed, that the action 
of the law upon his owa mind, vdiile in impenitence, was to beget 
in him all manner pf concupiseence* One grand re«scn for giving 
the law was, to develop the nature of sin, and to show that the 
carnal mind is not subject to the law of God, neither indeed 
can be* The law was therefore given that the offence might 
abound, tJiat thereby it might be demonstrated, that \dthout an 
atonement there could be no salvation for rebels under the gov- 
ernment of God* 

(12*) The nature, degree, and execution of 'the penalty of the 
law, made the holiness and the justice of God so prominent, as 
to absorb too much of public attention to be safe* Those 
features of his character were so fully revealed, by the execu- 
tion of his law upon the rebel angels, that to have pursued the 
same course with the inhabitants of this v/orld, mthout the offer 
of mercy, might have had, and doubtless would have had, an 
injiirious influence upon the universe, by creating more of fear 
thaA of love to God and his' government* Hehce, a fuller reve- 
lation of the love and compassion of God Tjas necessary, to 
guard against the influence of slavish fear* 

His taking huinan nature, and obeying unto death, under such 
circumstances, constituted a good reason for o^^r being treated 
a s r i ght e ous * It is a c onanon pra ct i ce in human go veimment s , 
and one that is founded in the nature and laws of mind, to 
reward distinguished public gervioe Ity conferring favors" on the 
children of those who have rendered this service, and treating 
them as if they had rendered it themselves* This is both bene- 
volent and wise* Its governmental importance, its wisdom and 
excellent influence, have been most abundantly attested in the 
experience* of nations* As a governmental transaction, this same 

(Cojxtinxied on page 142) 



Minutes of the Brethren, page lU8, 18^0, Art,25: There 
is a body of people or brethren in the far west whose 
doctrine and practice is somewhat different from oiirs» 
Some of oiir brethren live near or almost among them. 
Now the question arises; are the brethren privileged, 
according to the gospel, to hold communion with them 
under existing circumstances? Considered that accord- 
ing to the gospel and the constant practice of the 
church, it would not be advisable for brethren to com- 
mune with them, until a union is effected and they are 
agreed to practice according to the ancient order of 
the church. I Cor» 

Page 161. 1852, Art, 1: Proceeding of a council meet- 
ing held Move. 22, 18^1, in Adams County, Illinois, by 
the brethren known as Western Brethren, with proposi- 
tions for a reunion with the body of our brotherhood, 
represented in this meeting. After the differences 
have been stained and considerable conversation had on 
the subject, it was finally concluded that this meet- 
ing does not feel satisfied how a full and true union 
can be obtained on the proposition made by the VJestern 
Brethren, and therefore this matter should be postponed 
until the dear bretiir*en in the west become better 
acquainted still with the grounds of our practice; and 
meanvjhile we shoiild exercise charity and christian love 
toward them. 

Page 192, l855j Art. 29; Request f ojr a committee to 
Illinois to confer with the Far Western Brethren, or a 
committee of them, to investigate the differnnces in 
doctrine and practice existing betwwen them and us, and 
report to the next Annual Meeting. Granted: and Breth- 
ren: Abraham Maas, Christian Long, John Metzger, Samuel 
Lehman, James H, Tracey, David Hardman, Hohn Bowman, 
Daniel C5i*ey, Daniel P, Saylor,. John H, Utnstad, and 


James Quinter, appointed for this business » 

Page 196. 1856, Art. ih: The committee appointed a last 
Annual Meeting to visit and confer with the Far Western 
Brethren, or a committea of them, to investigate the 
difference^ in doctrine and practice existing between 
us and them, submitted the following report: 
"May 8, 1856: We the brethren who constitute the. com- 
mittee appointed by the German Baptist Church at our 
last Annual Meeting to visit the Western Brethren who 
recognize Brother George Wolf of Illinois, as their 
Bishop by the grace and favor of God were permitted 
to meet at their* meeting hoiise, vjhere we were received 
on the most friendly and christian-like terms, dnd after 
different queries were proposed for our deliberation, 
the three (or four) following being considered the most 
important, we proceed to make our report accordingly 
as follows: 

First: The question concerning the reality of a devil 
was considered, and after comparing opinions and senti- 
ments on the subject of the reality of such a being, 
and his nature, we are agreed upon the following view 
That the scriptures recognize a devil, or an evil 
spirit, that manifests itself in the flesh. 
Second: On the doctrine of universal salvation, y&ixch 
denies punishment hereafter, we cordially agreed with 
Bro. Wolfe that all men shall receive hereafter accord- 
ing to the deeds done in the body, whether they be good 
or bad. 

Third: On tae subject of feet«washing, Bro. Wolfe is 
firm in the opinion that one person should both wash 
and wipe the feet of a niimber of brethren, and tlian 
another, and so on, until all are washed; but he is 
willing to conform to the practice of the brethren in 
general, when in coraiaunion -meeting .with them, and begs 
for forbearance on the part of the brethren in general, 
until they shall all come to see alike. 
Fourth: Bro^ Wolfe is likewise strongly of the opinion 
that no time should be spent between the eating of 
si:^per and the breaking of bread (the communion), but 
the whole ceremony shoiild be prosecuted with^ Inter- 

THE^ PILGRI14 liq 

mission or delay. 

It is the sincere desire of Bro, Wolfe that however 
these sentiments may clash with the general practice 
of the brethren, they may not be considered a sxiffici** 
ent cause why they should not be received in communion 
and fellowship with the brethren, with which views we, 
the committee, unanimously agree, and present this our 
report to the brethren in general council met, for 
their deliberation and concurrence. Signed bys- David 
Hardman, J.H, Itastad, J.H, Tracey, A. Moss, John Metzger, 
S, Lehman, C. Long.^' , ' .. 

Page 235, 1859, Art, 35: Several communications were 
sent to this Annual meeting from the Brethren hitherto 
distinguished as Western Brethren. From these comrauni- 
cations we shall give some extracts, as we have not 
room upon the minutes to give them entire. 

"Beloved Brethren: We the brethren in Adams County 
Illinois, met together in council to take into consider- 
ation the coui-^se we had best adopt respecting the Year- 
ly Meeting. On account of the great distance we are 
from the place of meeting, and none of us being in a 
situation suitable to talce such a journey, we have 
concluded to send you these lines to inform you that . 
after wi received the minutes of last conference, held 
in Indiana, we called a church council, and we concluded 
for the sake of union in the brotherhood, to adopt the 
minutes of last Yeai^ly Meeiing, and we intend to carry 
them out as near as circxmstances will admit of , . . 
We further state that we are willing to counsel and be 
counseled by the Yearly Meeting." 

Signed by Elder George Vfolfe, and others, by order of 
the chiu^ch. 

The following extract is from a letter from Sugar 
Greek Church, Sangamon Coianty, 111* "Vfe have Unanimous- 
ly agreed to be fully united with our beloved elder 
brethren, to counsel and be counseled. And we have 
put in practice the order in receiving and baptizing 
members, non-swearing arid non-conforming to the world," 
Signed by Elder Isham Gibson, and others by order of 


the chiirch. 

From the brethren in Hijrrican^ Creek District, Bond 
County, Illinois: 

"Dear Brethren in the I^rd: Considering yoxir love and 
c^e for ,us manifested by your kind forbearance and 
long-auffering toward us, we in love to you and all 
saints, thoxight it good to send you this epistle, and 
also Daniel B, .Stiur^is, delegate from this district . 
witnessing that we desire full fellowship and union. 
And we luianimously a ree to be, counseled by the br^ti^- 
ren, and submit to all the decisions of our beloved 
brethren in conf erence^ We believe the best ^ood of 
all is maintained by a full subjection to tiie decisions 
of Yearly Meetings, published in the minutes," Signed 
.by Daniel B, SturgiSj^ and others, by order of the 

The following is the expression of this Annual meeting 
upon the subject referred to in the above communica- 
-tions: Whereas it is known that what has been called 
the Western. Brethx*en have not heretofore been in per-^f 
feet imion with our churches in observing the 
ordinances and regulations in the hou^e of Godj and 
whereas a number of communications have come before 
this council--aieeting from said brethren expressing a ; 
strong desire .to be in full fellowship with our 
brotherhood,, and promising to be subject to and governed 
by .the .rules by which w^, think the house of God should 
be governed; therefore considered that we have cause . 
to thank God that the efforts made to bring about a 
union have be§n so successf\il, and we are now. happy 
torecogniae them as being in full fellowship with us, 

(Continued from page 138) 
principle prevails, andr for the ssorie reason^ mider the goTertw 
ment of God. All that are Christ's children and belong to him, 
are reoeired for hia sake, ti^eated "vdth favor, and the rewards 
of the righteous are bestowed upon th^ for his sake, "Ind the ' 
public service -widch he has rendered to the unirearse, by laying 
doHn his life f pr the suppert of* the dirine governmetit, has - 
rendered it eminently ifdse, that all who are united to 1dm by 
faith should be treated as righteous for his sake# 




BARB-6RA ICAY LAVY;- Daughter of Daniel and Sylvia Grayt>ill 
Lavy, bom May 25, 1956, departed this life -with a snile, April 
27, 1958, after a lingering illness of 10 montha; age 1 year, 
11 months and 2 days. 

She leaves to motirn her loss her father and mother, 2 brotherSf 
and 5 sisters J Davids Glen, Helen, Jane Aon, JEsther, Frunoei 
and Shirda; f ctir gx*and parents and many other relatives and , 
friends* We feel that our loss is her eternal gain» for to be 
absent from the body is to be present ^sfdth .the Lord, 

Now like a; dew drop shined 
Within a crystal stone, 
Thou*rt saie in heaven my dove^^^ 
Safe within the source of love, , . 
The everlasting One* '. ' 

' ' . And vjhen the hour ajtrives^ 

From flesh, that sets me* free, ' '. • 
Thy epirit may avitait- . - 

The first at heaven's gate 

Vo meet and weloome me# . / 

—The family* ^.- 


Here is the thin^ to keep remembering: 

You vrtio are weeping in the shadowed gloom, 

**It \m3 yet early," when they came to bi^g^ 

r£e. spices to the "tomib* • ' 

"It was yet early," and tliey found Him gonel 
Their gzaef was daiicer than the darkest night; 

"j:t ■m.B yet early," biit scrae^ere the dawn - 

Was maroliiag with its light • 

. They oould not see— the garden was too dim 

(Tears are so blinding, gidef so hard to heart) 
Yet in the sLadoi^s that v/ere holdiiag Him, 
The Lord vfas standing there* : "^ 

Here in the garden of your grief, and mine. 
It is yet early— long before the dayl 
Therp. is no sun or moon or star to shine 
* - Across the darkened vjfay» 

Yet, oh, imr frieMs, perhaps fcr you and me 
The dawn wxll bring soma joy we thought long dead, 
iind that which seems but shadows now may be 
The risen Lord, Ix^stead* 

— Sele<rted# 



> I 

"0 Lord, how long shall 'I cry, and thou wilt not 
hearl even cry out unto thee of violence, and thou 
wilt not savei" Such was the anguished cry of the 
prophet as he saw the awful things whic)i were to come 
upun his people. But then the Lord spoke, after which 
the prophet could say, "Art thou not from everlasting, 

Lord my God, mine Holy One? we shall not die," Can 
we not see how that the woi'd of God brought hope, 
comfort, and understanding to Habakkuk in that day of 
impending trouble, ^even as it will to v^s today. 

The book of Habakkuk was apparently written just 
before Israel was taken captive into Babylon, and the 
prophecy given to prepare the people for the judgement 
which was to come upon them, as we read in chapter 2:2 
the word of the Lord to Habakkuk; "Write the vision, 
and make it plain upon tables. • ♦ " 

In chapter 2 are judgements or woes pronounced upon 
various sins of the wicked; covetousness^ cruelty, 
drunkeness, and the foolishness of idolatry, etc, 
"But the Lord is in his holy temple: let all the earth 
keep silence before him." ! 

In the concluding chapter the prophet tells of the 
marvelous majesty and glory of the Lord, arid as he 
closes his work we find him greatly encoirraged, so that 
he can say, in spite of all' the troubles to come; "Yet 

1 will rejoice in the Lord.. I will joy in the God of 
my salvation. The Lord is my strength. . . " 

Supply tile missing words: 

1. "For the earth shall be filled vdth the 

of the ^ as trie cover the^ ." 

2. "The Lord God is mf ____ and he will make my 

like _^ , and he will make me 

to walk upon mine ." 

-- Daniel S , V/agner , 
Modesto, California. 


VOL. ^ JULY. 19^8 NO. 7 

"Dearly beloved, I beseech you asstrangers and pilgrims, abstain 
from fleshly lusts, which war against the soul.' 1 Peter 2: 1 1 


The storms of earth will vanish, 

And all its twmoils cease. 
Before we reach that country^ 

The blessed land of peace. 
There clouds will never gather, 

RMe winds will never blow. 
And there will be that quiet 

We ne'er can find below* 

On earth are wars and tximults, ' - 

And danger^ fear and strife, 
Vftiile unseen powers combining 

Assail our fleeting life. 
But there is never conflict. 

Nor danger, nor alarm j 
The land of peace is guarded 

Ety an Almghty arm. 

How blissful to look forward 

Hlien all these storms shall cease. 
And see that happy country. 

The holy land of peace » 
We will not mind lif *s struggles. 

Which soon must have an end; 
But place our trust in Jesxis, 

Our everlasting friend* 

~ Selected. 


THE PILGRIM U a religious magazlnd published monthly by Daniel F. Wolf in the 
interests of the members of The Old Brethren Church. Subscription rote: $1.50 per year. 
Sample copies sent free on request. Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 

There was a man of the Pharisees, named Kicodanus, a ruler 
of the Jevmi The same oaxne to Jesus by night, and said unto 
him, Rabhi, we know that thou art a teacher ooiae f^cm God: 
for no man can do these miracles that thou doest, «xcept 
God be with him« John 3: 1,2* 

At first thought this would seem to have been an 
excellant approach for a ruler of the Jews to make to 
Jesus, and an appropriate acknowledgement of his heaven- 
ly authority. Although this confession may have been 
made in all sincerity. It' was short of the supreme 
truth that Jesus was the SON OF GOD that taketh away 
the sin of the world. It appears to have been typical 
of the Jewish mind that Jesus was only a man— "a teach- 
ecr"— with God-given power; the same as John the Bap- 
tist. But in the remaining part of the Chapter^ Jesus 
clearly and emphatically sets forth his divine Son- 
ship and the necessity for every fallen son of Adam— 
Jew or Gentile--- to acknowledge from the heart this 
divine truth in order to enter the kingdom of heaven 
and have eternal life. 

»*. . « but if thou canst do any thing, have compassion 
on U8 and help us* Jesus said unto him. If thou canst 
believe, all things are possible to him that believeth*»» 

Here the creature is commanding the Creator; the 
the supplient is ordering his benefactor; the patient 
the physician. Here is deinanding a favor before any 
commitment is made. 

This man's attit\Kie^ thoxigh understandable, seems 
to bear a note of impatience— he wanted Jesus* service; 
not his words. In his near frustration and anguish of 
heart, he seemed ^to forget for the moment that only 
God could grant the favor he was asking. How gracious- 
ly and kindly Jesus set liira right, by showing him that 
there was obligation on his part to recognize and ac- 
knowledge ndiat power he was invoking and who he was 


speaking to. There was sufficient power to heal* and"-' 
Jesus could have healed his son without being a^ked* to, 
or asking any questions of the father about his' son j - 
but the father would not have been benefitted spirit- - ^^ 
ually and would not have been iiripressed with the f act ' 
that blessings from God create the highest responsibil- 
ity and require personal faith in Jesus Christ that he 
is the Son of God and Saviour of all vdio commit their 
souls to, him* This narrative has a happy ending f oir* - • 
both the father and his afflicted son because when ;' ,^ 
Jesus reminded him of his obligation, he instantly '- • 
confessed his faith in Him with tears. ; ^ ■";' 

THE RICH YOUNG RULER, m. 10:17-22. . ,,..,, ^r^ 

This man^s approach to Jesus appeared to be bettei*^- 
than that of the father of the lunatic boy^ but it had • 
a sad ending because he refused to receive the counisel > 
which he asked for. Although he called Jesus ^'Good 
Master" he dpi not recognize him as HIS i^aster* It 
appears that his approach was only on the human levels > 
for there is no indication that he acknowledged Him 
to be the' Son of God. He apparently admired Jesus and 
even worshipped him. But Jesus Imew that he had a 
reserve J He refused his flattery and sought to help 
him, but when Jesus told him how to obtain the bless- 
ing he desired, he refused to obey^ How often are we 
guilty of this saiiie error? 

This young ruler had a false sense of values. Jesus 
loved him and knew that his riches would be a hindrance 
to him becoming a true disciple, and sought earnestly 
to rid him of it.. He offered him greater riches than 
what he had. Jesus always gives something better in 
place of what he asks us to give up. "He that saveth 
■his life shall lose it| but whosoever shall lose his 
life for my sake and the gospel's shall save it." 

This man's riches was a stumbling block to himj 
What is ours? He considered his eartlaly riches great- 
er than treasure in heaven. How near he was to the 
kingdom of heaven when he met Jesus ) but how far he 
was when he went away. No telling what all he missed, 
even in this life by going away. No wonder he was 


sozTowful. We wopder if he -ever realized his -i^ 
He eyi4,ently wanted fellowship with Jesua^ Mt w^ted ' 
it„pn hip Qwn t^iqst— >piich waa not the best» How od^teii 
might we be doing the ' sarfie— asking for heavenly bless- 
ing on an earthly outlook? 

"One thing thou lackest: go thy way, sell whatsoever 
thou hast, and give to the poor, and thou shalt have ' 
treasure in heaven; and come take up the cross, and 
follow i?ie," 

Had he obeyed he would not have lacked anything. 
His goods, which were a hindrance to him, may well have 
been a blessing to the poor, and he wo\ild have had 
greater treastcre in heaven where earthly riches have 
no value. How pitiful to see this young ruler go away 
sorrowful, because he did not know Jesus was the Son 
of God and heir of all things j^ and the only means by 
which he cpuld have forgiveness of sins and become a 
joint-heir with Christ and have eternal life. Can we 
see him sorrowfully leaving the Fountain of the waters 
of life for the stagnant pools of sin? — D.F.W. 

Ye servants of God, your Master proclaim^ 
And publish abroad his wonderful naraej 
■ ,'Ehe name all-victorious of Jesus extolj 
" "tlis kingdom is glorious and rules over all*, 

, God ruleth on high, almighty to save; 
"" ' AM' still he is nighj his presence we haver 

''; '' " The great congregation his triumph shall sing, 
; Ascribing salvation to Jesus, o\ir King. 

"Salvation to God, who sits on the throne," 
, Let ^11 cry aloud, and honor the Son: 

TJhe praises of Jesus the angels proclaim. 

Fall down on their faces, and worship the Lamb. 

Then let us adore, and give him his right. 
All glory and power, all wisdom and might. 
All honor and blessing, with angels above, 
' "' And thanks never ceasing -fot; infinite lov«» 

- : --Charles Wesley^ 

■^■'IMl'Ii »ii JV,« 


By Edward Royer 

Dear Readers of the Pilgrim: 
In thiiiking of the Lord's Prayer, we concliide 
What could be nearer perfect in wording? containing in 
so few words so much meaning regarding our real 
needs* The simplicity, the humbleness, and the acknow- 
ledgment of our relationship with the God we are im-? 
ploring. We think of the Author who so well knew how 
and what we should pray f or^ We often wonder if we 
can fathom the real meaning of this prayer. And since 
we use it so often in our worship we wonder if it may 
become formal with us or too lightly repeated, not 
regarding its real meaning. It was given as a form. 
The Lord himself said, after this manner vie should 
pray —meaning let it be the PATTERN of all our prayer^ 

I have in my possession a bible with an outline of 
the Lord's Prayer wich I wish to copy since it comes 
so near telling its real meaning. As the writer puts 
it, the Lord's Prayer is the true Model of Pi-ayers: 
"After this Hannei**' etc,, VJhen we say etc., it lays 
down the lines on which we should frame our petitions, 
removes the distance and ceramoniousness of our' 
approach to God; counteracts the selfishness of our 
desires and enlarges our horizon so as to comprehend 
the v/elf are of the whole world. It was given by Chilis t 
to his. disciples on two different occasions: the fir^t 
in connection with the Sermon on the Mount, the second 
after two years, when the disciples ask Jesus to teach 
them how to pray. 

It is the Ten Commandments turned into prayer, , . " 
There is a striking correspondence between ^ach" clause 
of the Lord's Prayer and one of the commandments and 
the order in which they mutually occur. It cpnsi,sts 
first of an invocation or mode of address to God^ 
The word OUR indicates the great change which Christ, 
introduced into the whole conception of worship,.. 
There 'was no social worship in the Jewish Temple, 
The priest went alone into the holy place, while the, 
people stood outside. But in the christian church 


the worship of God is for all the people with one 
heart and one voice: and in private prayer we cannot 
be accepted if we come in a selfish and exclusive 

"Our Father J " the relation of God as a Father be- 
longs to all men alike by right of creation and provi- 
dence. But it is by the grace of God in conversion 
t^iat we recieve the spirit of adoption whereby we cry, 
^^Abba Father*" The words "which art in heaven," 
ln5>ly that as our Father is in heaven, so our desires 
and affections should. ascend beyond earth. 

The order of the petitions is very remarkable. It 
begins with the recognition of God ^s rights as Maker, 
Sovereign, ' Propie tor J Thy "Name", thy "kingdom", thy 
'lltfill". And then tt goes on to the recognition of 
V/ij(ian/s needs— our bread, our debts, our temptation;^ 
arid bur deliverance. The essence of sin is the in-- 
version of this divine order— putting the crfeature 
first and the Creator last^ 

"Hallowed be thy name" "teaches us that, as children, 
we are to -treat with holy Love and fear the name and' 
'relation of Father in TAiich we stand to God. "Thy 
kingdom come" is a petition that God's reign of right- 
eousness and peace and joy may be set up in our hearts, 
and that we may be enabled to extend' it by our charac- 
ter, conduct and work In the i^rld around. 

"Thy will be done in earth, as it is in heaven," 
shows to us that God's will is the highest ultimate 
good of all his creatures; that all his laws have been 
devised to bring about this result, and that in pro- 
portion as we obey this will is our true welfare pro- 
moted^ When our will and the Father's are absolutely 
one, we shall know that all things work together for 

"Give us this day our daily bread" at first sight 
referring to the most urgent want of man, we find that 
this ^petition is only one out of several others, not 
the Ttrst as the most important, not the last as the 
longest remembered, but enclosed among those which 
refer to spiritual things, to the establishment of 
God's kingdom and the overthrow of Satan's* K we 


hallow God's name and submit to his reign and seek to 
do his will, then we can with conl'idence ask him for 
the blessings which owe natural life requires for its 
s^port and welfare, God gives us that for which we 
ourselves have to toil; not arbitrarily but by wise 
and benef icient law. Not all at onos but day by day,. 
"Forgive us our debts as we forgive our debtors." The 
word forgive being made up of the preposition "from", 
means literally "allow our debts to be put away from 
us. The word "debt" has a very close reseii±>lance to 
the word "duty". Our debts-are therefore our failures 
in duty. We ask God to take away the carelessness and 
indifference in which such failures originate 5 not to 
save us from our obligations, or the consequences of 
o\ar sins, but from our sin itself. Forgive us not. in 
porportion as, but like as we forgive others. If we* 
forgive others slowly, grudgingly, coldly; so shall we 
be treated, 

"And lead us not into temptation." It is by temp^ 
tation that we are tried and educated, yet we are justi- 
fied in praying to our Father to lead us not into 
temptation. So long as we serve with childlike sub- 
mission to his loving will it is a means by which our 
faith is to be strengthened amd our spiritual life 
purified and enobled. If we go not willingly into the 
temptation it is not sin, but we fear we may sin 
•through it, and therefore this petition is linked along 
with the next so as to make of the two one petition. 

Knowing God's power, we ask him to deliver us from 
the evil that is in the temptation, relying upon his * 
prom.ise that he will not suffer us to be tried above' * 
what we are able, but with every temptation will pro-, 
vide a way of escape. 

The doxology "for thine is the kingdom and the 
power and the gl-ory forever" is not found in St. Luke 
and is omitted in many manuscripts. But it is an 
appropiate ending of the Lord's prayer, giving us good 
grounds of encouragment to pray, and at the same time 
ascribing all the praise to God. It is for his glory 
that all worship is carried on, therefore he will hear 
our prayer and do for us exceeding abundantly above all 
that we can ask or think. Amen,— Goshen, Indiana, 



■■/.:. y- :■ .■.::.. ■ HOME , .■■., ," ' ■ ^ ■]. . ' 

fhe ideal home ia one in which Jesus reigns » In a 
home of this type^ love is the supreme riiling power ^ 
Where God is not recognized, there can be no solid 
comfort and peace*- Such a place cannot be called home 
in the 'Strictest sense of the word. When we speak of . 
home, we at once think of joyful association, r^st, 
happiness, and contentment-— a place where we rest from 
our labors, and at^e refreshed after weariness and - ^ 
separation from loved ones. The buildings, fixrnish- 
ings, and surroundings do not constitute a home, but 
it is the loved^ ones who dwell in that home that make 
the spot sacred and afford a haven of rest in this 
world of turmoil and care. The word "home" stands 
for all that is beautiful. 

In our visions and dreams our minds wander back to 
oiir earliest recollections and home appears- to us like 
a fairyland, fragr^t with flowers, where the air is 
laden with the sweetest melodies of love. We think of 
mother folding us -in her tender arms of love, while we 
listen to her soft, gentle voice sending up» the sweet 
incense of prayer and supplications for the dear lambs 
of her fold. The early influences of home are never 
forgotten. The godly home, where, children are taught 
to know God and are brought up in the nurture and 
admonition of the Lord, is the dearest place on earth. 
A home like this is a place of refuge in every time of 
sorrow and trial # God, in His all-wise providence 
and mercy, has instituted the home for tirie propagation 
of the human race and for their present and eternal 
good. The godly home with a family altar is a sanctu-* 
ary of the Lord and the very gateway to heavenj it is 
here where the knowledge of God is preserved and where 
everything that stands for good is maintained. We 
hear it said, "Whatis the world without a home? but we 
would add further, "What is a home without Jesus Christ? 
Without Him as the Head of our home it is void of true 
happiness, for in a home where Jesus is not, content- . 
ions and divisions arise and sin becomes ranq^ant with 
confusion and every evil work. 


God, in His precious Word, gently teaches us how to 
maintain the beautiful virtues that adorn the Christian 
home. The Word of God is the only safe guide to pre- . 
serve the home from the intrusion of the archenemy of- 
souls. It is a lamp to our feet and a light to our ^ 
pathway and reveals to us Satan in his craftiness with 
a thousand of his imps, clamoring to break' into our; ,- 
homes to kill and to destroy. If the Word of God is 
hid in the hearts of the members of the home and God is 
honored and recognized in every detail of our life, that 
home will be a power for God and for the church, ^ 

Piety must begin in the home, I£ children are left 
without teaching or restraint in the home, they will 
grow up like heathens, with no respect for God nor 
parents* Having started out on such a course, they will 
naturally have no respect for the church nor for the 
civil law; and by rapid successions they land behind 
the bars^ The home is the nucleus of the nation and it 
stands to reason a nation composed of the kind of homes 
just mentioned, ultimately must come to ruin. But thank 
God, we still have a remnant of homes \\fho have not 
bowed the knees to Baal; and were it not for such homes 
in the world, God wouJLd visit swift judgment upon this 
^in-be-nighted world.' 

The fact of the matter is, the homes of nations have 
deteriorated and have been producing enormous crops, 
of infidels, skeptics, atheitss, agnostics, free- 
thinkers, and what not, so that the very foundations of 
the homes, the churches, and the civil governments are 
beginning to quiver. Men of renown and far-sightedness 
are puszled and driven to their wits* end to know how 
to devise and legislate laws to cope with the terrible 
evils that are threatening this nation of ours as :¥ell 
as other nations of the world, ., 

What this old world needs is a gracious revival ofi. 
the old-time religion of the Lord Jesus Christ, and 
homes that can produce such men as John the Baptist, 
Samuel of old, and other illustrious Bible characters, 
and also such men of renown as the early founders of 
our chxiTch and nation. It is then that we will have 
homes, a church, and a government that will stand \xp 


against the ravages of Satan's forces, and the fiery 
darts and onslaughts of the devils Thank God, we can 
have godly homes if we will, Jesus said if we ask any- 
thing in His name. He will grant it to us, and there 
is nothing Jesus would more delight to give to us than 
godly homes. He is standing at the door of every un- 
saved home, knocking again and again for admittance, 
but they will not let Him in. 

Might we come just a little closer home and see if 
some of us chiirch members do not sometimes bar Him 
out. He wants to spread a table of good things before 
us, but we are so occupied with the transitory things 
of this life, that we seemingly do not have time to 
commune with our glorious Heavenly Visitor, In the 
beautiful account of "Mary and her sister Martha," 
Jesus teaches us a wonderful lesson. If we would eat 
less, wear cheaper clothes, do without many unnecessary 
luxuries, and contribute the money thus saved to 
charity, feasting upon the bounties of heaven so rich- 
ly provided for our hungry souls, how much richer we 
would be and how much sweeter would be the love in our 
homes i What calm and heavenly peace would pervade 
instead of strife and contention as is sometimes the 
case. Then our church relations would be correspond- 
ingly sweeter, more spiritual, and more powerful for 
good. The world would acknowledge that there is some- 
thing in the religion which we profess that exceeds 
by a thousand times what the world calls pleasure in 
her revelry of sinful indulgences,— Selected, 

ACTS 1j8 
Jerusalem, Judaea, Samaria, World, How can we reach 
them all? Did not Jesus impose the impossible task? 
In more than 1900 years the task is far from accomp- 
lished. There are xoore unsaved today than at any time 
in the past# It may be of extreme value to draw in our 
sights and see the unsaved next to us. The best place 
to serve— yes, the only place, is where we are. Let us 
witness to those next to us. The going may not be far, 
but where we are. May God put it in nqr heart to touch 
those close by.— Selected. 



"He that hath the bride ia the bridegroom: but the frlen^ 
<5f the bridegroom, i^Moh standeth and heareth him^ re- 
joioeth greatly because of the bridegroom* s voices this ^ 
tu^ joy therefore is fulfilled*"— John 3f29. 

This ts a wonderful testimony, borne by John the 
Baptist, It at once shows the love which that wonder- 
fully great and good man had for the Lord, and at the 
same time his own deep humility of heart in his pres- 
ence. And the Lord's testimony concerning John given 
in these words, "He was a burning and a shining lighty 
is equally wonderful, and carries with it the great 
love he had for John» 

John had many friends. All held him to be a prophet 
of extraordinary character; and if his popularity had 
tended to corrupt the honest simplicity of his heart he 
would not have borne this testimony to Jesus, But he 
goes still further in his disavowal of all claim to , 
preferment by confessing and not denying that he is not 
the Chx'ist, He says; "He must increase, but I mjist ' '. 
decrease," Jesus was the sun rising in his i^plendor-j. 
John the moon paling in his light. 

The church is the bride. The Lord is the bride- 
groom, "He that hath the bride is the bridegroom," 
There is a doctrine of deep interest involved in John's 
testimony. It concerns every one of us to know it. 
It is the relation subsisting between the Lord and the 
church. This relation is represented as that existing 
between husband and wife, the very nearest that can 
subsist between two human beings— the xmification of 
one with the other to the extent that they are no more 
twain, but one flesh* Reference to this relation of 
the chxirch to the Lord is to be found in the Scriptures 
in several places, Isaiah prophesying the glory of 
the true Christian church exclaims : "For as the bride- 
groom rejoiceth over the bride, so shall thy God re- 
joice over thee," 

But it is consistent and proper for a bride to adorn 
herself preparatory to her marriage. But even for this 

occasion she should be arrayed in modest apparel, as 
becometh saints. But God recognizes the propriety of 


suitable ornamentation, and uses it as a figure in 
these words: "K^y soul will greatly rejoice in the 
Lord, for he hath clothed me with the garments of sal- 
vation, as a bride adorneth herself with her jewels," 
The garments of Salvation beautifully symbolize the 
holy life of God's saints, and correspond to the fine 
linen, clean and white, in which the bride, the Lamb"s 
wife, is arrayed, as described by John in the Apoca- 
lypse* .Her jewels correspond to the divine truths of 
the Word, which -ornamehfa good life, 

I will now offer some practical thoughts on ^at T 
have stated, so as to draw the attention^ of. your minds 
There closely to the subject* Some people seem. to 
think it a matter of small moment whether one makes a 
ptibli-c profession of religion or not» • Such seem to 
satisfy their minds by concluding that God knows what.:- 
'is in their hearts, and that the church has no business 
to concern itself about them. They think they can 
live as good and. as pure lives^ out of the church as in 
it»' This last conclusion may be correct, for many do 
not; live very pure.. or good lives IN the church. But 
all this has nothing to do with God's established 
order. A man might say: "I love that lady, and with 
her C(i>nsen1;* I will live a virtuous life with her. 
But I do not intend to marry her after the ceremonial 
style of most people. Marriage ceremonies are "useless, 
and with her consent we will just go together as 
husband and wife, and so livaj and whose business is 
it but our own?" In the first place I have to say, 
that if two could be found who were willing to go to- 
gether and live in this way, if they were not in .some 
way severely punished, they might thank their good 
stars for it. In the next place I have to say that 
such cohabitation would wholly subvert the order of 
society by giving loose reins to lust which would break 
in upon the legal relationships of the social compact 
to ail extent that would place us on u social level with 
the aborigines of America, 

And 'what would the Lord's kingdom be without a visi-. 
ble church? -He says: "My kingdom is not' of this world S! 
His kingdom being essentially invisible, it remains a 


matter of necessity that there be some way for making 
its subjects visible to one another as such^ and capa-- 
ble of being recognized. and known as such. 

Our Lord says: "The kingdom of heaven cometh not 
with observation; for loi the kingdom of heaven is 
within you»H. . Now, we cannot look into a man's heart, 
'All we can know of a man's 'heart is from what he says 
and does. But the Lord has established an order for 
the subjects of his kingdom. He has proclaimed a law, 
call it a ceremonial law if you. choose, by obedience to 
which all the subjects of his kingdom on earth may be, 
found out and become known to each other. That law is 
the Lord's will made visible in the order of his breth- 
ren, carried out in the forms of the church organization 
by means of established ordinances appointed by him. 
The Lord does not want his bride to wander through 
earth's vanities a viewless, inactive, unprotected entity: 

Doing nothing for his cause. 

Learning nothing of his laws; 
but* he wants her to appear "all glorious within", and 
without J "bright as the siui, fair as the moon, ^ and - 
terrible as an army with banners," 

I have >een accused by some of never preaching a 
sermon without having something to say about baptism, 
as if discoursing on that subject might be criminal in- 
their eyes. I can boldly say I do not like to close a ' 
sermon without saying something about it, because bap-* 
tism in water, as the door to the visible church, has 
so much significance in it that I do not feel as if I 
had fully di^scharged my duty to the ^ouls of men without 
it. But I am not altogether singular in this respect^ ' 
I have some very good company, John the Baptist had 
BAPTISM in two of his sermons. Peter the^ apostle had - 
BAPTISM in two out of three of his sermons, Ananias 
had BAPTISM in the sermon he preached to Saul, and that 
in a shape altogether too strong for many, as that Saul 
should wash away his sins in it, Philip had BAPTISM 
in his sermon to the exinuch, arid Paul had BAPTISM in 
his joyf\il anticipations of heavenly glory, and calls 
it the washing of regeneration; and in fact he laid 
strong emphasis on it in his answer to the Philippian 

jt^a.' ■ . /., ■' \Tfe PILGRIM 

jailer's question,. "What shall I do to be saved?** 
But the Lord "3 sermon to Nicodemus gives the crown to 
BAPTISM as the visible- birth into the visible churchy 
He calls it' "born of water,**— internally born of the 
Spirit, externally born of water* So you see, friends, 
I have plenty of company in this line of preaching, and 
good company too* 

Baptism, as the visible ceremony of union of the 
penitent, believing, loving candidate with the church, 
and of the church with the Lord as his bride, holds the 
samel-ank in. its relation to the Divine Law as the 
ceremony of marriage holds to human law» Both are 
simple in form, yet both are absolutely essential to 
order and an orderly life both in a religious and 
social sense. The ordinance of marriage and that of 
baptism compare remarkably in another point of view* 
Both cement a union to be dissolved only in death» 
Both have the stamp of the divine seal, impressed by 
the Lord^s hand, engraven with the words: "What God 
Hath Joined Together, Jiet Not Man Put Asunder ♦" 

N0W| friends, let me beg you to take the Lord^s 
way* He invites you affectionately to come and take 
his yoke upon you* Learn to work in his vineyard. 
Your own heart is a vineyard which the Lord will own 
if you will but give it to him: and he will help you 
to keep it clean. He will give you richly to enjoy 
the first ripe grapes of a gopd lif e lived in his ser- 
vice. But remember: **He that is ashamed of me and of 
my words, of him wi^J. the Son of man be ashamed, when 
he -shall come in his Father's glory, and the glory of 
the holy angels.** Then why not come into the chxirch? 
None are too poor to come. It costs no money or goods* 
Why not please your King by visibly becoming his sub- 
• ject? Why not honor your Lo^rd by obeying his commands? 
Why not glorify your Husband by publicly taking to 
yourself his name and living henceforth a holy and 
virtuous life in his sight? 

: — Life and Labors of Elder John Kline, 1850. 

"You give little when you give of your possesaions. It 
is ydxen you give of yourself that you truly give." 



GOD REMEMBERS the world I 

But inan so forgets God 

who refreshes^ renews, restors, and redeems hi©* 
Every moment of life is a call to remember God. 

Every cell of the body bears the stamp of God, 

Every tissue carries the marks of the divine hand. 

Every drop of blood embodies the ineffable mysteiy of God. 

Every recovery from weakness and weariness of body, mind, 
BJod spirit, declares God»s wisdom at work in U3» 

Every healing of the body and of the soul witnesses to 
the presence and action of Godj 

Every human love that blesses, strengthens, purifies, 
and transforms the heart, is but the fleshly 
and limited expression of God's unlimited love. 

Even the power to cradle thought is testimony to the 
design of an eternal mind in man. 

To live is to be under the necessity of remembering God. 

God calls us to remember: 

the rock from which we are hevmj 

the order of providence that supports usj 

the order of grace that enlivens and gives ushqpe, 

the precious heritage of life brought to us at 

so great a cost, 
the swift flight of time that can leave life 
better or worse, richer or poorer, hoping 
or despairing, joyful or tear drenched, 

God remembers man and summons man to remember him. 
The fulfillment and fruitfulness of human life 
depends upon man's remembering response to God, 

As trees in a forrest grow into many shapes, so man grows. 

As trees must have a root system to support, anchor and 
feed the life above ground-- so man must have an 
aiichorsge deep in Gcd» 

As birds remember what the season is, and so make their 
way to another climate— so the man of God dis- 
cerns the times and its blessings, and moves 
with joyful step and thankful heart to the altar 
of God, Amen, 

— Selected, 



(Condensed from the leotures of C# G# Finney, 1848) 


It Ged doe» all things for hlfiid elf; that is, he oonsults hia 
awn^^gloiy and happiness, ft» the suprene and most influentxal 
reason for all his oonduct. Tiiln ia mse and right in hi% 
because his ow glory and happiness are infinitely the greatest 
good in and' to the universe. -He made th© atonement to 3atlsfy 
himself♦ ''God so loved the worlds that he gave his only begot-t 
t^n^^Son. that -whosoever beJ^ieveth in him shoiild not perish, 
but have everlasting life*" God himself* then, was greatly 
^benefited by the atonement: in other wards, his happiness has 
in a great itieaflure restated from its coimtei^platipn^ execution, 

and result s# . ^.^ ^ ^^ 

2# He made the atonement for the benefit of the universe^. 
jO.1 holy beings are, and must be, benefited by it, from its 
very nature, as it gives them a higher knowledge of God than 
ever they had before, or ever pould have gained in any other 
way. The atonement is the greatest work that he could have 
wrought for them, the most blessed and excellent, and benevolent 
tiling he could hstve done fear them. For this reason, angels are 
described as desiring to look into the atonement. The mhabi 
t^t a of, heaven are represented as being deeply interested in 
* the work of atonement, and those displays of the character of 
God that are nade in it. The atonement is then no doubt one of 
the greatest blessings that ever God conferred upon the universe 
of holy beings. . ' , , -» * 

3. The atonement was made for the benefit particularly of 
the inaabitants of this world, from its very nature, as it is 
calculated to benefit all the inbabitanta of this world; as it 
is a most stupendous revelation of God to man. Its nature is 
adapted to benefit all mankind. All mankind can be pardoned, 
if they are rightly affected and brought to repentance by it, 
as well as any part of mankind. 

4. iJLl .do Qertainl,y receive many blessings on account Of it. 
It is*probable that, but for the atonement, none of our race, 
except the first hvmian pair, would ever have had an existence. 

5. ill the blessings i^i oh mankind enjoy, are conferred on 
them on account of the atonement of Christ; that is, God eould 
iSot consistently wait on siimers, and bless, and do all that 
the nature of the case admit a ^ .to «ave them, were it not for 
the fact of atonement. 

6. That it w^s made ^ or all mankind, is evident fran the 
fact that it is offered to all indiscriminately^ : 

7^ Sinners are universally^ condemned for not receiving it. 

8. If the atonement is not intended for all mankind, it is 
i©possib3ye for us not to regard God as insincere, in making 
them the of fer of salvation' through the atonement. 

9# If the atonement was made only for a part, no man can 
rknbw whether he has a right to embrace it, until by a direct ^ 
revelation God has made known to him that he is one of that part. 

10.. If ministers do not believe that it was ^made for all men^ 
they cannot heartily and honestly press its acceptance upon any 


individual^ or congregation in the world; for "tiliey-oaanot asstire 
any indilridual^ or ooiigregatipn^ that there is any aton^olaat fo^ 
him or them^ any more r than there is for Satan* - ^ 

If to thia it shoiild be replied, that for fallen angdia no* 
atonement had been made, but for ^ome men an atonement has been 
made, so that it may be true of any individiial that it was made 
for him, and if he will truly believe, he will thereby hare the 
fact revealed, that it was, in fact, made for him; I reply. 
What is a sinner to believe, as a condition of salvation?' Is it 
merely, that an atonement was made for somebody? Is this Bavin|; 
faith?* Must he not embrace it, and persona3-ly and individually 
coiDnat himself to it, and to Christ?— trust in it as made for" 
him? But howls he authorized to do this upon the supposition 
that the atonement was made for some men only, and perhaps for 
him? Is it saving' faith to believe that it was possibly made "^ 
for him, and by believing this possibility, will he thereby gain 
the evidence that it was, in faot, made for him? No, he must 
have the word of God for it, that it was made for him* Nothing 
else can wairrant the casting of his soul upon it* How then la 
"he truly to believe," or trust in the atonement, \mtil he ha« 
the evidence, not merely that it possibly may have been, but 
that it actually was made for him? The mere possibility that an 
atonement has been made for an. individual, is no ground of 
saving faith* What is he to believe? Why, that of ^rtiich he has 
proof* But the supposition is, that he has proof only that it 
ifl possible that the „atonement was made for him. He has a right, 
then, to believe it possible that Christ died for him* And is 
this saving faith? No, it is not. What advantage, then, has he 
over Satan in this refipect, Satan knows that the atonement was 
not made for him; the sinner upon the supposition knows that^ 
possibly, it may have been made for him; but the latter has 
really no more ground for trust and reliance than the fortner* 
He might hope, but he could not, rationally believe* ' » 

But upon this subject of the extent of the atonement, let the 
Bible speak for itself: "The next day Jolin aeeth Jesus coming 
unto him, and saith, Biefhold the Larrib of God, which taketh away' 
the sin of the world*" "For God so loved the world, that he 
gave his only begotten Son, that whosoever believeth in him 
should not perish, but have everlasting life* For God sent not 
his Son into the world, to condemn the world: but that the world 
through him might be saved, *• "And said unto the wkoan, Now we 
believe, not because of thy saying; for we have heai^ him our^ 
selves, and know that this is indeed the Christ, the Saviour 
of the world*"— John I;295 3:16,17; 4:42* ''Therefore, as by the 
offence of one, judgment came upon all men to condemnation; even 
so, by the righteousness of one, the free gift came upgn all 
men unto justification of life. "-.-Rom* 5:18. •'For the love of 
Christ constraineth us; because we thus jtidge, that if one died 
for all, then were all dead; and that he died for all, that 
they which live should not henceforth live unto themselves, but 
unto him which died f-or them, and rose again* ***^II Cor* 5:14,15, 
*Who gave himself a ransom for all, to be testified in due time*" 


Tor thei>ef ore„we both labor and suffer reproaqhj. because we 
. trust -in the l,lTn.iig Ckjd, -who is the Saviour, of all men, 
^ espeoiaily of thq^^e that believe*'*— 3; Tim^ 2:6; 4sip» "tod he 
is the propitiation for otir sins; and not for ours only, but 
aljsp f or thQ sins of the if^ole world***—! John 2;2« 

';;'.Tha-it the atonement Is sufficient for all men, and, in that 
sense, general, as opposed to ^particular, is also evident^ fr^m 
the fact, that the invitations and promises of the gospel are ■ 

..addressed to all men, and all are freely offered salvation 
through Cairist# "Look unto me, and' be ye saved, all the ends 
of* the earth: for' I am God and there is none else*" **Hol every 
ona that thirst^th, oome y^- to the waters,^ and he that hath no 
mouBy; come ye, buy and. eat; yea, come, buy mne and milk mth- 
out money "and without price* Wherefore do ye spend money for 
that -which is not bread, and your labor for that v^hich satis- 

. fieth not? Hearken diligently unto me, and eat ye that which 

"is; good, a;id let your soul delight itself in fatness^ Incline 
your ear,^. and come unto nie; hear, and your sotil shall live; 
and I will make an everlasting covenant with you, even the sure 
mercies of. Davide'*— Isa* :22; sl-3. "Come unto me all ye 
that are- wear/ and he^yy laden, and I will give you rest* Take 
my ypke^ upon you, and learn of me; for I am meek and lowly in 

"heart; and ye shall find rest unto your soulso For my yoke is 
.easy, and my burden i's lighta*^ "Again, he sent forth other 
servaniis, saying. Tell them "v^ich are bidden. Behold, I have 

. prepared my dinner; ray oxen and ray f atlings are killed, and all 
"^"things are ready; come, unto the marriage*" — Matto 11:2B«<J0; 
22;4* "ihd sent his servant at supper time to say to them 
that were bidden. Come, for all things ^re now readyo**— L^ike . 
I4a7. "In the last day, the great day of the feast, Jesus ^ . 
stood and cried, saying. If any man thirst, let him come unto 
me. and drink*"— John 7:37.* "Behold, I stand at the door, and 
knock; if aiiy man hear jcny voice, and open the door, I will come 
in to him, and will sup' with him, and he with me*" "And the 
Spirit and the bride say. Cope* And let him that heareth say, 
Comei .'And let him that is athirat come*. And whosoever mil, 
let him take the water of life freeiy»"*-Rev. 3:20; 22;17» 

Againi f infer that the atonement vrat,s made, and is sufficient 
for all men, from the fact that God not on3-y invites all, but 

jexpostulates with them for not accepting; his invitations* 
"Wisdom crieth without; she uttereth her voice in the streets; 
she crieth in the cidef place of concourse, in the openings of 
the gates; in the city she uttereth her words, saying. How 
long ye simple "ones, mil ye love sin^licity? and the scorners 

, delight ik their scorning, and fools hate knowledge? Turn you 
at my reproof: behold I will poiir out ray Spirit unto you, I 
will make knovm my words*"—Prov« 1:20-23* "Come now, 
and lat us reason together, saith the Lord: though your sins 
be as scarlet, they shall be white as snow, though they be red 
like crimson, they shall, be as wool* "--Isaiah 1:18* "Thus saith 
the Lord^ thy RgdoiP^J^er, the Holy One of Israel, I am the Lord 
v'ithy God which teaoheth thee to profit, which leadeth thee by 


the way that thou shouldest go« Oh that thou hacLst hearkened 
to iDsv oommaadmentst then had thy peace been as a river^ and thy 
righteousness as the waves of the: sea."— Isaiah :17,18, 
"Say unto them, as I live, saith the Lord God, I have no pleas^ 
xire in the death of 'the wicked; but that the wicked turn frcan 
his way and live; turn ye, turn ye from your evil ways; for why 
will ye die, p house of Israel?"— lis ek, 33:11< ''Hear ye now 
Tfrtiat the Lord saith; Arise, contend thou before the mountains, 
and let the hills hear thy voioe# Hear ye, mountains, the 
Lord's controversy, and ye strong foundations of the earth; for 
the Lord hatlx a opntrovgrsy with his people, and he will, plead 
with Israel*' my people, ^at have I done unto thee? and 
wherein have I wearied thee? testify against me^"— Michh, 6:1~3» 
"0 Jerusalem, Jerusalem, thou that killest the prophets, and 
fltonest them which are sent unto thee, how often would I have 
gathered thy children together, even as a hen gathereth her 
chickens under her wings, and ye would notl" Matt» 23s37# 

Again: the same inference is forced upon us by the fact that 
God complains of sinners for rejecting his overt "ores of mercy 1 
**Beoauae I have called, and ye refused; I have stretched out 
my hand, and no man regarded •"— Pro v^p 1:24. **But they refused 
to hearken, and pulled away the shoulder, and stopped their 
earS|^ that they should not hear. Yea, they made their hearts, as 
an adamant stone, lest they should hear the law, and .vor48 which 
the Lord of hosts hath sent in his Spirit by the former prophets: 
therefore came a great, wrath from the Lord of hostsV Therefore 
it is come to pass; that as he cried and they would not hears so 
they cried, and I would not hear, saith the Lord of hosts."—* 
Zeohariah 7:11> 12, 13, 'TThe kingdcan of heaven is like unto a 
certain king which made a marriage for his son. And sent, forth 
his servarit to call them that were bidden to the wedding; and. 
they would not cornea Again, he sent forth other servants, -^ 
saying. Tell them vrtxich are bidden. Behold I have prepared my 
dinner; nry oxen and my f atlings are killed, and all things are 
ready; come unto the marriage* But" they made light of it, and 
went their ways, one to his farm another to his merchandises and 
the remnant took his servants, and treated them spitefully, and 
slew them,"-- Matt .22: 2, .3', 4, 5, 6. "And sent his Servant at" 
supper-time to say to them that were bidden. Come; for all things 
are now ready. And they all with one consent began to raake ^ 
excuse. The first said unto him, I have bought a piece oJf 
ground, and I must needs go and see it: I pray thee have ma 
excused. And another said, I have bought five yoke^of oxen, 
and I go to prove them: I pray thee have me excusedi And another 
said, I have married a wife; and therefore I cannot oom^." — 
Luke 14:17, 18, 19, 20. "And ye will not come to i|ie, tSatye 
might have life."— John 5s40, "Ye stiff-necked and unoiroumoised 
in heart and ears, ye do always resist the Holy Ghosts as your 
fathers did, so do ye."— Acts 7:51. "And as he reasoned,, of 
righteousness, temperance, and judgment to come, Felix ^tremble^* 
and answered. Go thy way for this time; when I have a convenient 
season I will call for thee."— -Acts 24:25. ' -'i-- 

—Concluded next issue, with, OBJEOriQNS ANSWERED.. ' 


THE -Piixiiim 


Xhe^,sub-»chrlstji,an nature of Cliristtaa; ciisci]^le^hip 
idLthin Protestantism anboley and the deqlension of 
religious life in the nation aa well has brought to - 
^ha!rp.fpc\ae in a number of recent evaluations. . As ;' "' 
rjotipeft in Newsweek Magazine, Feb. 3/19^^9 Bishpp 
Reed- of -the Michigan Area^ Methodist Church describes 

*thf state tff American Christianity as follows: 

. "Frkrikly, we have little evidence of repentance and 
a change 'pf think?-ng and acting in the present so-call- 
ed religious awakening. . . We have witnessed the un- 
holy spectacle of an increasing interest in religion 
j)^alelled with an increasing growth in immorality. • . 

Religion has been made, very popular by a success 
philosophy of our' Gospel. It says if you think right, 
you will be healthy and wealthy and wise. It is dif- 

; Jicuit to malce this deduction from the teaching of 

"jesus* .'|, Another (problem) has to do with the respect- 

'/ability in which the Church is held. . . Jesus warned 
his disciples to be ware when men spoke well of them. 
Tb^e Church has been at its best under persecution. 
A third-failure is the fact that the Church. . . has.. 
not be^n distinguished by its attack upon ^'•eat social 
is^;uee which: 'involve the^ welfare of humanity*" 
: -In United Evangelical Action^ January a, 19^8, James 

'Hj^ch "writest^ '^America's brief period of 'religious 
renaissance* seems to be waning.. ^ For, several years . 

•most of us were encouraged to believe that there was 
a great txirning to God * Religious statistics zoomed" ^ 
to an all-time -high and the chixrches were crowded » is becoming increasingly evident that this was 
no revival with accompanying humbling of spirit^ re- 
pentance from sin and 'traji$f ormatipn of life* . 

f. , "It is becoming quite clear that the superficial 
^turning to God< of the past few years is no match for 
the scientism^ materialism; commercialism and paganism 

■thatt'ara gnam^^^^^^^ America's vitals. Many churches 
are filled with worldliness and their plilpits 'tickle 
the ears' of people with an emasctilated gospel concern- 


eci primarily with 'pie here and now* « " 

In the same publication and issue E*R« Bertearmanm 
suggests the following:— ", . . During the first days 
of September the National Council of Chiirches issued 
its 1958 Yearbook of American Churches. It reported 
that church membership of all faiths soared to 103^2214, 
95U-~a three percent gain in 1957 nearly twice that of 
the estimated \\l% population increase for the year, 

*^This means that 62% of Americans of all ages are 
members of a church or synagogue, « • Sionday School 
enrollment was reported at 3l4-^90U,O33> a 2^^ increase, 

", , ♦ While we praise God for these startling 
advances, , ,we dare not lose sight of the fact that 
membership in any kind of church, , ,does not yet guar- 
antee a stalwart adherence to the *'faith once delivered 
unto the saints,* Even wealtht and highly respected 
church bodies have drifted far from the foundation 
principles of Holy Scripture upon which they were found- 
ed centuries ago by stalsart God-fearing pioneers, • • 

"A survey (North American Conference on Faith and 
Order )• • .confirmed the sxispicion of church leaders 
that there is comparatively little relationship today 
between a man's denominational affiliation and his 
doctrinal beliefs, , ,the researchers reported, • ,the 
•least agreement* was recorded on descriptions of the 
Bible. 21^ of the clergy and 22^ of the laymen consid- 
ered it the 'infallible, verbally inspired Word of God 
, ', ,we have been humiliated by Sputnik but not humbled 
by our sinj frightened, but not fearful of^ the final 
judgment. We have scxirried back to laboratories and 
launching pads, but not to the Lprd, , ," 

W* C. Maris in his excellent article "Culture Christ- 
ianity" appearing in THE CHRISTIAN MINISTER, September, 
1957, continues in a similar vein: 

D, D, Moberg, sociologist in Bethel College and . 
Seminary in St, Paul, Itinnesota, recently reported a 
study that showed tliat the larger majority of people 
joining Protestant churches do so for cultural rather 
than for religious reasons. Of people interviewed who 
had recently joined a Protestant church, less than one 
fourth of them gave sacred reasons for xmiting. Moberg 

166- ^ . -. ,. . /gHE Pi^miM. 

defined "sacred reasons'*- as ."ain inner religioixs experi- 
ence*' and other "spiritual motivations*" 

Arnold Ht Lowa> pastor of the Westminster Presby- 
t^isjn Church in Minneapolis , Minnesota^ shows that it 
is' too easy- to be a "Christian." , 

Ar^fonexaay call himself a Christian today. Anyone 
may lay claim to the name of our Master* It is more 
difficult to .call oneself a Mason, or a member of the 
AAerican' Bar Assoeiation, or the American College of 
Surgeons, or a Junior Leaguer^ or a Son or Daughter of 
the American Revolution than to call oneself a" Christ- 
iah. There is no easier name to secure. It was not 
always so. There was a time when it was costly. There 
was a time when it was perilous. 

The overwhelming crime wave resulting from the 
Laodocian conditions just noted, plus the indifference 
to <crime telecasts, crime booadcasts, crime comic 
strips, crime motion pictures and other crime breeders 
and promoters is reported by J, Edgar Hoover, a^ notic- 
ed further in Mr, Bertermann's article: 
. On Sept, 26, Doctor J. Edgar Hoover, head of the 
Federal 'Bureau of Investigation, 'issued his semi- 
annual crime report for the first half of the current 
y^ar 1957# In suxnmarizing his observations, Doctor 
. declared : 

"i^ore major crimes occurred in the United States 
during the first half of 1957 than in any like period 
in the past. Police reports reflecting an 3pk% increase 
brought the national total of major crimes to 1,399,670 
at the midyear point, . . 

"By J\me 30, the estimated total crimnal homicides 
and assaults, robberies, burglaries, and other thefts 
exceeded the avarage for the preceeding five years by 
2Ji,U per cent. 

"Increases occurred in all crime classifications . of 
the part I (Fiajor) classes, and particularly note- 
.worthy is the fact that robberies increased for ? the . 
afiTBt tame .aince 1951+f»V. '' ■ ■ - ' / ■ 

— From' Herald of Truth, February, 1958. 



Was I put here to "be amused. 

In every fleeting fancy; 
To be deoieved, infested, ujjed . 

To everything that a chancy? 

Was I put here to spend nryr time. 
In ways and thoughts of eTdlj 

Giving my life a rounding rhyme^ 
Obedient to the J)evil2 . 

Was I put here to spurn and jeer^ 
The way of life and glory j 

Keeping ray life and pathway clear # 
Away from sacred story? 

Was I put here to tvim away. 
From everything that holyi 

To laugh at children of the day 
The good, the kind, the lowLy? 

Was I put here to see and hear. 
The things of trash and folly; 

Racing along with cheer on cheer. 
The downward darksome trolly? 

WfeLS I put here to joke and laugh 

At vanity* s on frothing; 
Feeding on mcked filthy draff. 

And in the end have nothing? . 

Ifes I put here to slip away, 
The minutes: hours and seconds; 

And come at last to close of day. 
Where lost soul*s country beckons? 

God made us like him ptire and kind. 
And Knhen we sinned reclaimed us; 

And Jesus came the lost to find. 
He never harmed or blamed ust 

And if we walk the narrow way. 
And shim the path of danger; 

We reach the land of. perfect day. 
No more a pilgrim stranger* 

— J» !• Cover 
Sonora, Calif* 



The prophesy of Zephaniah took place during the 
reign of Josiah, king of Judah, approximately 63O B*C» 

The first chapter tells of God^s severe judgement 
upon Judah, and relates in detail many of their sins, 
and says God will surely punish them, that neither 
their silver nor their gold shall deliver th^i in that 
day. In Jerusalem they say in their heart. The Lox*d 
will not do good, neither will he do evil, but he says 
the great day of the Lord is near. Verse 2 says, "I 
will utterly cons\ime all things off the land saith the 

In chapter 2 the prophet exhorts repentance, "Seek 
ye the Lord, all ye meek of iiie earth, which have 
wrought his judgement; seek righteousness, seek meek- 
ness: it may be ye shall be hid in the day of the Lord's 
anger {} The balance of the chapter tells the fate of 
the Philistines, Moab, Ajamion, Ethiopia, and Assyria, 

The last chapter is reproving Jerusalem again, 
especially the leaders, telling how they corrupted 
their city and of their judgi^ment. Then he tells how 
a remnant shall be saved "that will not do iniquity, 
nor spealc lies; neither shall a deceitful tongue be 
found in their mouth: for they shall feed and lie down, 
and none shall make them afraid," He says he will turn 
to the people a pure language, that they may call upon 
the name of the Lord, to serve him with one consent. 
That will be a joyous time and he tells them to sing, 
rejoice, and be glad with all their heart, 


1, How does the first chapter show the abominations 

of the land before Josiah's reformation? 

2, What proof is there in this book that Nahum's 

prophecy against Nineveh had rot been fulfill- 
ed in the early part of Josiah»s reign? 

3, What is the meaning of the latter part of verse 

20 in chapter 3? 

— Kenneth Martin 
Nappanee, Indiana • 




VOL> 5 AUGUST, 19^8 NO. 8 

""Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the souL* 1 Peter 2: 1 1 


TMs world to me, a desert ±n :;,.;; ' '„; 

Of sin ?gad vdckednesa; 

Where food and drink oannot be foiiiid '' •-- - 

Througliout its barrenneas# *i ^ , 

l/iy soul is wending np and doim '-' ^- • ~ 

These hills of sin and woe; . .-,, . .. 

In seaxoh of restj hut none is ipmi^^ . 

The way that sinners, go» ', ' ■" ' " 

I turn to God—my weary soul, * ■ 

And find that long sought breadj ^ 

Here make my claim and title sure ... 

. . In Christ the living head# , _ ,-. , 

Let all the worldly pleasures die; .;:.• v.,r 

Let sin and groveling oeasa^ 
For wisdom's ways are pleasantness 

And all her paths are peace* -'• 

The virgins wise, had lamps and oil, 
Jkndi ready for the groom; 
■ But the unwise and foolish ones . .. . . 

In anguish met their doom# 

Sa with the sin atoning blood ;, 

And water pure and free; '' ' 

'• '* I'll bathe my soul in righteousness . " 
^d live, Lord for thee* 

Beholdl what glorious fields arise 

Of pasture green and novr; 
How sweet these joys and scenes of light 

Transforming to my view. 

From faith to works I pass along 
The Christian's '^Narrow Way, •» 
• In view of an imortal prowrt ^^ .. 

I himibly will obey* . . 

To thee, Lord, I daily lock 

For grace to oonquor sin, . "J 

That when to heaven's gate I oome " ' 

With joy may enter in. 

— Oliver L, Cover, Nov, 28, 1895. 


THE PILGRIM is a religious magazlntt published monthly by Daniel F. Wolf in the 
interests of the members of The Old Brethren Church. Subscription rate: $1.50 per year. 
Sample copies sent free on request. Addreui THE FILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


Cain and Abel were the first two sons of Adam and 
Eve. Cain was the first human being to be born into 
the world and he was also the first person to shed 
hiunan blood. Abel was their second son. He was the 
first righteous irian and the first human being to die. 
Thus the first death in the human was a violent 
one and at the hands of a hateful brother. In I John 
3: 12 J Cain is said to be "of that vdcked one who slew 
his brother; and wherefore slew he him? because his 
own works were evil and his brother »s good." 

All we Imow of these two brothers is recorded in a 
few brief passages of Scriptiire in the Old and New 
Testaments, Yet in those few passages their opposite 
characters are ^clearly revealed, and are typical of the 
characters of all good and evil men of all time: Cain 
of the ungodly and" Abel of the righteous. 

While these two men^s attitudes toward God are typ- 
ical of that of all men since that tim?, in them also 
is revealed God>s impartial bexievolence to all men 
both good and evil, and his right of choice and elec- 
tion for the benefit of all who vrLll be redeemed. 

Gain and Abel were born after: their parents were 
expelled. from the Garden of Eden, and, therefore, had 
no personal pai*ticipation in the original tx^ansgression. 
And there is no indication that either of them had ever 
committed any personal tresspass against God; but their 
characters and attitudes toward God were vastly differ- 
ent. Apparently Cain had as much opportunity t^ rv:e 
God acceptably as Abel did; and God was not arbxtrary 
in accepting Abel and his offering and refusing Cain. 
Their characters were undoubtedly known to God before 
they brought their offerings, but their manners of 
offering revealed it openly. 


God's righteousness was fully vindicated in that 
after Cain»s attitude was revealed He graciously sought 
to correct him and gave him opportimity to repent, and 
warned him of the consequences if he refused to do so. 
"If thou doest well, shalt thou not be accepted? and 
if thou doest not well, sin lieth at the door," The 
latter part of this verse seems to say that if Cain 
would conduct himself righteously he would have the 
lordship over his brother. But he had a proud spirit 
like "that wicked one" who fathered it^ and he would 
not receive correction — even from God# 

His attitude is wholly typical of all impenitent 
sinners of all time, and is therefore a lesson that is 
applicable in our time. It is the difference between 
the righteous and the unrighteous. The righteous will 
receive instruction and be corrected; but the ungodly 
will not. This was the difference between Saul and 
David. David's sin appears to have been as bad or 
worse thari that of Saul, but, when confronted with it, 
he frankly confessed and threw himself on God's mercy 
and saving power, but Saul v;ouIl.d not receive correction. 

Cain^s fall was not because of Abel and his offering, 
but because his own inward attitude toward God was not 
riglit. Had he been of the right spirit he would have 
received correction. He did not bring the right offer- 
ing in view of what would be required by the justice 
of God for the forgiveness of sins. His offering was 
not of faith, nor was it sacrificial, which seems to 
indicate that he did not regard the seriousness nor 
the consequences of his parentis sin. He may have con- 
sidered the penalty which God layed upon them as unjust, 
and resented it. Certain it is that he did not regard 
God»s prerogative to choose the offering that was ac- 
ceptable to him, nor did he regaled God»s right to cor- 
rect himj neither did he regard the penalty for his 
own sin as being just, for he said, "14y punishment is 
greater than I can bear," 

It was not possible for God to yield to Cain and be 
just to himself and to all fallen humanity to whom he 
had promised redemption. This shows how impossible it 
is for God to coir^^romise with Satan. There is no middle 


ground J both positions are absolute. It is total war- 
fare waged by Satan against the Soye^ignity of God. 
,How .all men ought, to receive:, this lesson, and banish 
from their hearts immediatly the first indication of 
this Satanic pride* .' , 

There is little reason to believe that Cain did not 
know within his heart that he ; was vjrong after God spoke 
to him, but because of pride he would not admit it» His 
impenitence made him resentful tox^rard God who told him 
of his wrong, and jealous and hateful of his innocent 
brother, and moved him to slay him. This is the atti- 
tude of all impenitent sinners: Because of pride they 
will not obey nor be instructed in righteousness. Dis- 
obedience brings condemnation, and condemnation brings 
resentment toward God and his laws. And in an effort 
to escape the guilt and cond^mna^tion, they refuse to 
admit that it is sin to disobey God's laws, and^ charge 
that his punishment for sin is unjust. The law of God 
aays, <^The soul that sinneth it shall die»'* but the 
disobedient *aay> "It is unjust and mpre. than man c^n 
beacr; Ye. shall not surely die." 

If Cain did not acknowledge the sin of his parents, 
then he could not see the need for a sacrificial offer- 
ing} and, the;refore, he did not offer for sin, but only 
to present himself and his accomplishments to God for 
acceptance and justification. 

But Abel^s attitude was different; his offering was 
by faith, and was undoubtedly related to the fall and 
the promised Redeemer. He seemed to contemplate the 
tragic results of sin and understood in some way that 
it wo\ild require a substitutional death to atone for 
sin. Therefore it- is said in Heb. ll:ii, "By faith' Abel 
offered vnto God a more excellent sacrifice than Cain, 
by which he obtained witness that he was righteoiis, Gcxi 
testifying of his gifts: and by it he being dead yet 
speaketh," In Matt. 23:35 Jegus declares that . 1 wa 
righteous, and warns those rulers of his own nation who 
were about to kill him^ as Cain did Abel, that in so 
doing. they would share in the. guilt of the blood of 
"righteous Abel." "If I had npt done among them the 
works which none other man did, they had not had sin: 


but now have they both seen and hated both me and my - 
Father, But this cometh to pass^ that the word might 
be fvilf illed that is written in their law. They hated 
me without a cause,'* John 15:2U,25, 

Again in Matt. 21:32, he said, "John came imto you 
in the way of righteousness and ye believed him not: 
but thepublicans and harlots believed him: and ye, when 
ye had seen it, repented not afterward, that ye might 
believe him." This was the sin of Cain: he repented 
not after he was apprised of his error. "Therefore to 
him that knoweth tq good and doeth it not; it is sin," 

It seems possible that Abel may have thought to make 
an atonement for the sin of his parents and offered a 
lamb in token of his recognition of the need for an 
atonement. VJhatever the motive we know that it was 
offered in faith, and it resulted in the shedding of 
his own innocent blood because of his faith. And so 
both the blood of Abel^s lamb and his own blood was 
typical of the blood of Christ, "The Lamb of God that 
taketh away the sin of the world." 

"But ye are come ... to Jesus the mediator of the 
new covenant, and to the blood of sprinkling, that 
speaketh better things than that of Abel," Heb, 12:2U. 
Abel's sacrifice won for him the testimony of God that 
he was righteous. But Neither the blood of his lamb 
nor his own innocent blood could take away sins, but 
the blood of Jesus the mediator of the new covenant was 
shed for the remission of sinsj for when he gave the 
cup of the New Testament to the apostles in the upper 
room, he said to them, "For this is my blood of the 
new testament (covenant), which is shed for many for' 
the remission of sins," 

This Jesus is the Christ "that loved us, and washed 
us from out* sins in his own blood," who has said, "I 
am the root and the offspring of David, and the bright 
and morning star. And the Spirit and the bride say. 
Come. And let him that heareth say. Come, And let him 
that is athirst come. And whosoever will, let him take 
of the water of life freely. He that testifieth these 
things saith. Surely I come quickly. Amen, Even so, 
-come. Lord Jesus." — D,F,W, 


By Joseph I» Cover 

The kingdom of heaven is like unto leaven which a 
woman took and hid in three measiares of meal till the 
whole wa3 leavened. Matthew 13;33» 

And again he said: whereunto shall I liken the king*- 
dom of God? It is like leaven which a woman took and 
hid in three measiores of meal till the whole was 
leavened* Luke 13s20,21o 

Ye shall bring out of your habitations two wave 
loaves of two tenth deals; they shall be of fine flour j 
they shall be baken with leavenj they are the first 
fruits unto the lord. Lev. 23:17« 

Jesus taught the people by many parables taking a 
natural condition or circumstance to illustrate his 
teaching or doctrine^ and workings of God's kingdom, 
its owersj and virtues. Nowhere do I find where God 
says **the kingdom of heaven is likened \into" that he 
refers entirely to the power of evil. Many times does 
he teach his power and working against evil power and 
people; and for the benefit of his kingdom and child- 
ren who have yielded their lives to his will. I be- 
lieve that these references quoted here in Matthew 13 i 
33 and Ltike 13:20,21 where Jesus uses leaven or yeast 
to illustrate the kingdom of God, it shows a good work 
to the glory of God. Not all of the pai*able need to 
apply in every particular to the lesson he teaches. 
So in the parables of leaven the lesson of teaching is 
that leaven or yeast affects the 3 measures of meal 
till the whole is leavened. Whereas "For the kingdom 
of God is not meat and drink; but righteousness and 
peace, and joy in. the Holy Ghost. In obedience to God«s 
Word, the heart of mian is prepared for the Holy Spirit 
to enter into man in secret, and brings to pass 
evident result and progressive work that suffusC:-^ .aid 
dianges the whole being of body, soul, and spirii.. If 
we understand these parables of the leaven to show the 
work of God in each individual Christian we might con- 
clude that the "three measures of meal" to mean, body, 


soul, and spirit of each Christian.- The Holx Spirit" 
does work a complete change in each christians life, 
so that righteousness and peace/ and joy in the Holy 
Ghost is the manifest result, .and in each life be ful^ 
filled these words,. ^'And the very God' of . peace eianQtify 
you wholly; and I pray God yoijr whole spirit, and soul, 
and body be preserved blameless unto, the coming of oui: 
Lord Jesus Christ**, This for shadows the final glorious 
condition of each Christian joined together in one lOcU* 
of believers under the Gospel dispensation* 

We refer now to the verse in Lev, 23:17 already v.; 
quoted. Two loaves- here' are stated to be off ered to . 
the Lord at Pentecost time (how significant i) each year 
under the Old Testament. These loaves to, be leaveaed, 
and offered with seven lambs, a yoimg bullock, and two 
rams; an off ering of first fruits unto the Lord, Two • 
loaves of leavened bread could have the same meaning 
and type of the redeemed of God from the old and new 
Testament times offered to God in perfection of final 
growth and finished work of the Holy Spirits moving. 
We believe a hai^mony of ^ God's working is established 
by both figures of leaveneci and unleavened bread, . Much 
is told in the Old Testament of unleavened bread they 
were to partake of in remembrance of their passing out 
of ^gypt in haste, when they had not time to add leaven 
to the dough in their Imeading troughs, Ek, 12:39« 
Unleavened bread in one sense denotes bread being baked 
without change » So in comparison with leavened bread 
as Jesus uses it showing lack of change or growth; even 
as leavenen bread shows, growth change, and elevation* 
The unleavenen bread \4E partal<:e of at comraunion is in 
a different' figure and > likeness in its reality to us-^ 
The unleavened bread of sincerity and truth, I Cor* $i 
8 the preparation God has for us to partake of (his 
word) and also in remembrance of his broken body and 
spilt blood. I Cor, 11:2U,25, FOOD indeed FOR body, 
soul, and spriiti .Notice carefully in I Cor. ^ the old 
leaven refers to fornication,, also there is a leaven of 
Malice, and a leaven of wickedness. Jesus speaks of 
the leaven of hypocracy, and the leaven of Herod* 
(cruelty)* This whole ungodly catalog of evil, five 


kinds of leavenj— evil conditions that can grow and 
spread until it can fill the whole individual damning 
to death and destruction, Paul says "Purge out there- 
fore the old leaven, that ye may be a new Iv^ap, as ye 
are unleavened. For even Christ our passover was 
sacrificed for us." I Cor. 5:7» We must be free from 
all these varieties of leaven*- . new Itimp "For we being 
many are one bread, and one body: for we are all par- 
takers of that one bread I Cor. 10:1? an unleavened 
lump— one loaf then the good leaven the Holy Spirit 
can work in us till every Christian being "filled with 
the Spriit" Eph. 5:18 and have the fruits of the Sprirt^ 
righteousness, and peace, and joy in the Holy Ghost. 
In revelations seventh chapter we see two classes 
of the redeemed. Is it the two loaves Ex. 23:1? pre- 

Coming to tlie Ixmer man. 
Working day and night; 
Holy Spirit dwells mthin, 
t . Labors for the right* 

Heart be cleansed of mokedneas, 

Growing in his love; 
Changeing to the perfect state. 

Help comes from above* 

Little do we know or see j 

Of these hidden powers; 
Khovdng God works powerf-ully, 

Minutes, days and hours* 

Longing for the blessed life^ 

Yearning for the good; 
Lives are hid with Christ in God, 

Taking heavenly food* 

Giving more our lives to God, 

Brighter is the way; 
Helping others on the road. 

Unto perfect day* 

God is gracious to his own, 

Hears their every call: 
Guides them to the great ^wfoite throne, 

Keeps them lest they fall* 


Not a pax*t, but true the -whole^ 

Purified and clean; 
Righteousness, and peace and ioy$ 

Can be felt and seen. 

Evil "ways, and sin must go; 

Virtues have control. 
Work of grace sure changes men> 

Pxirifies the soul. 

Of the loaf of kingdom oome^ 

Pure unto the Lord; 

Life begiin and ever on. 

Trusting i-n his word* 

May "we overcome at last, 

Spriit— leavened, true; 
Enter into rest and joy. 

Life begins anewi 

— Star Route, Box 1160 
Sonora, California. 


Sometime the true history of the present phurch 
period will be written. It may not be until the hom^ *- 
when the records are opened in heaven that all the facts 
will be revealed. 

That hour, of course, will diviUge most clearly the 
state of things wiiich prevailed in our* own apostate 
generation. What comes to light could amaze even- the 
saints in heaven* Most startling of all may be that' 
some of the doctrines most vigorously proclaimed in the 
ranks of the supposedly orthodox will be numbered among 
the most dangerous heresies ever tcr stain the pages of 
chui^ch history* 

When error has been accepted as truth by the masses^ 
it is not too likely that it will be 'readily or easily 
eradicated. False doctrine creeps, in unawares. It has 
always been so. The subtlety of e^ror is that it 
appears so very close to the truth. Only the few who 
have lived with the Word of God and under the strict 
guidance of the Holy Spirit have ever detected wherein 
the error lies. To come out boldly against these false 
but popular teachings, once they are established, is to 


bring oneself iinder condemnation. Often it means that 
one is branded as a fanatic. To all of this church 
history testifies most eloquently. 

Let it now be made plain, I am not referring to 
the obviously heretical doctrines of the numerous 
modern cults. Neither am I alluding to the far depar- 
tures from truth as found among the liberal theolog- 
ians, I am speaking of a teaching which has had wide 
and enthusiastic acceptance in oiir own evangelical 
ranks, a teaching which is being confidently proclaim- 
ed as the message of the hour. In particular I refer 
to that most popular of docti^ines which I shall term 
"superficial believism, " 

From the plain teachings of God's Word, there is no 
doubt that eternal souls pass from death unto life 
through a living faith in Jesus Christ, But ever and 
always this faith must be preceded by genuine repent- 
ance, Paul the apostle had but one message for Jews 
and Gentiles alike wherever he proclaimed the Gospel 
of grace. That message he summed up completely before 
King Agrippa, Said Paul: "0 king Agrippa^ I was not 
disobedient unto the heavenly vision; but shewed first 
unto them of Damascus, and at Jerusalem, and through- 
out all the coasts of Judaea, and then to the Gentiles 
that they should repent and turn to God, and do works 
meet for repentance "(Acts 26:19j20)» 

This is the message which that God-appointed man 
preached in establishing all of the New Testament 
chiirches. And he boldly claimed that he received this 
message "by the revelation of Jesus Christ." He did 
not get it from men. Gal, 1:11,12, Repentance ever 
precedes faith in New Testament doctrine, and there is 
not faith born into hearts apart from a repentance 
which is genuine in the sight of God who knows all 
hearts. The Pauline teaching further demanded "works 
meet for repentance," This was an external evidence 
that the sorrow for sin and complete turning from sin 
were a factual inner reality. Here was the visible and 
public testimony to a transformed life. 

True Biblical teaching on repentance has been 
practically abandoned in this day of superficial 


belieyi^iUt It remains as a conviction only with the ' 
small ^minority^ Not only has the doctrine come into 
disrepute^ but the type of preaching which the Spirit 
of God could use to produce repentance is seldom heard 
from the modern pulpit • Hence in our modea*n orthodox 
ranks, cold-hearted and dry-eyed sinners are sweetly'* 
exhorted to "accept Jesus as their Saviour," without 
so much as being told that they must thoroughly repent 
and completely forsake all known sin. They are but to 
"believe*!; and what is meant by believing is enveloped 
in a thick mist of theological obscurities, 

\'Jhat, then, are they to believe? Not long ago a 
prominent radio preacher, heard from coast to coast, 
lifted a. New Testament passage nearly from, its con- 
text, ^ misapplied it, and then cried out: "If you be- 
lieve what this verse says, you are saved right now; 
L -say, you are saved right now." The verse was: "If 
thou Shalt confess with thy mouth the Lord Jesus, and 

':3halt believe in thine heart that God hath raised him 
from the dead, thou shalt be saved", (Rom. 10:9). This 
particular belief to which th^ r^.dio listeners were 
exhorted was actually nothing more or less than an 
intellectual assent to historical fact. Such is 
schoolroom knowledge and not a living faith in. God's 
Sctn. Such is the concept qf faith in our generation. 

This effort to convince people they are sa/ed, vjhen 
they have -not met and, will not meet the conditions for 
salvation, is the order of the hour. Popular evange- 

• lists must get the crowds and fill the altai^s to create 
the illusion of success. If they fail in this, their 
reputation fades and the calls to minister cease to 
come their way. Popiolar radio preachers must have 
sensational mail to read, or they^will receive no 

.financial support to carry the unceasing burden of huge 
radio bills. The pulpit man who is the idol of the 
many knows he must beget crowds and converts or his 
sun will quickly set. The gullible public gives its 
dollars to the man who can make the most astounding 
claims of success in hawking the Gospel. It has never 

, been popular to** preach the whole truths 

This matter of believing on the Lord Jesus Christ 


is not so easy as it sounds. Take, for instance, the 
simple statement of the Apostle John: "Whosoever be- 
lieveth that Jesus is the Christ is begotten of God" 
(I John 5:1, ASV), The word which is translated 
"believeth, " as used here and in its various construct- 
ions throughout the New Testament, means "to believe 
a person to be truej to place trust in them, to rely 
on them; to commit oneself to themj cast oneself upon 
themj entrust oneself to them" (Souter's Lexicon), 

It is a far, far cry from merely acceping with the 
intellect the historical fact — that Christ died for 
sinners and rose again for their justification— to this 
inborn reality of faith that produces the kind of be- 
lieving here defined. Any other theory of faith can 
be dogmatically declared to be wholly superficial. 
Salvation comes to the sinning one when he under the 
convicting power of the Holy Spirit repents and for- 
sakes sin. He then casts himself totally on Christ 
as his only hope. It is absolute committal. And such 
alone is true believing. 

We repeat that such faith can never be inspired 
until repentance is complete, God is the one to be 
satisfied, and God loiows o\ir hearts. In variably the 
act of believing is revealed in the New Testament as 
something we do which is consistent and continuous. 
The Greek tenses which are used to declare the believ- 
ing process undeniably certify that this is so. We 
read literally in I John 5: 5, "Who is he that keeps 
on overcoming the world, but he that keeps on believ- 
ing that Jesus is the Son of God?" Such a life of 
constant faith naturally demands unfailing obedience 
to the will of God, 

In such individuals the transforming work of the 
Holy Spirit is real and complete. They are triily be- 
gotten of God, and to this the Comforter witnesses, 
"And it is the Spirit that beareth witness, because 
the Spirit is truth" (I John 5:6). He is the One who 
alone has right to witness to the believing heart thti 
fact of the miracle of the new birth, God has never 
delegated to any human being this divine prerogative. 
These Spirit^born Christians are overcoming the world. 


the flesh, and the devil* Not sometimes, by mere 
effortj but consistently by the indwelling power of 
Christ, The Spirit's witness is the abiding assurance 
within; the overcoming life is the evidence without^ 

It is nothing short of pitiful to witness the sin- 
cere ones among the adherents of modern superficial 
belie vism try in their own weakness to live the over- 
coming life, Vainljr, and sometimes defiantly, they 
attempt to cling to vdiat they have been told, "Just 
believe" was the instruction of the experts j so they 
struggle to believe that which somehow they know is 
not quite right. Neither God nor their own lives are 
witness to any supernatural transformation; so they 
struggle on or turn back to the old ways in hopeless 

The end of the trail will reveal untold thousands 
of people who were the hapless victimes of this erron- 
eous teaching. They were so near to truth by the 
standards of present-day perverted doctrine, yet so 
far away from the plain teaching of the Word of God, 
These becanae the xinfortxinate victims of this doctrine 
of death,— The Alliance Weekly, 

From Gospel Herald, 1957. 

' ■ - ■■ — — -■- — 


There is a charm about the life of Jesus that is 
irresistible ♦ This is because he truly lived the 
spiritual life and revealed the nature of God, The 
simple life is in essence the spiritual life* The 
simple life comes from a riglit heart attitude. It 
means putting the kingdom of God first as Jesus did. 
Are we taking the teaching and example of Jesus serious- 
ly on this point? Read carefully Matt. 6tl9^3k^ the 
best exposition of the simple life. 

It is needless to say that the general tenor of this 
world is antagonistic to the principles of simple spir- 
itual living. A large number of Jesus* present-day 
followers even do not hesitate to state emphatically, 
that at this point- his teachings are impractical, A 
proponent of the simple life may says "Put first 

182 - ■- THE PILGRIM 

things first-i sacrifice, lovej service— the markings 
of the kingdom of God* The world will laugh back: 
^•^Eat, drink and be merry, for tomorrow you may die", 
and, "One world" at a time, please *" Again, the simple 
life advocate may say: ^'Triast God, he will take care 
of you." To the man of this world that is altogether 
too naive and he will reply: "Better take no chances, 
buy hank notes and play safety first." Here we have : 
two distinctly opposite ways of thinking* The simple 
life must be lived in a world hostile to its spirit. 

Our present age is one of unprecedented luxury and 
extravagance. A luxury is anything— it may be a radio 
or a set of 3ilverware-^that ministers to comfort or 
pleasure, but Is not necessary to life and subsistence. 
The application of scientific discoveries .to everyday 
needs has giv6n us literally a deluge of luxuries* . 
Oiir possession of a continent rich in natural resources 
and of a wealth hitherto unknown to any other people 
in all history has made us extravagant, and it is to 
bd feared, forgetful of our stewardship. The old 
Anglo-Saxon virtues of tlirif t and frugality have large- 
ly disappeared from among us. Some one has estimated 
that the American -people use only fifteen per cent of 
the wearing quality of their clothes. Stuart Chase 
has estimated that we spend approximately twenty one 
billions of dollars annually— almost one-fourth of our 
national income— on luxm^ies and amusements* Who 
among us is guiltless? And all this in a world, where 
Jesus taught the simple life and where men, women and 
children- are being stimted mentally and spiritually, 
for want of the bare essentials of lifei 

• As relates to this doctrine, a Ciro-istian must be 
one who like Jesus puts kingdom interests first; he 
must be -one whose trust is supremely centered in God* 
To all such this question inevitably arises: How can 
I live in ^ skeptical age, immi^rsed in luxuries and 
ni:prtured in extravagance, and still be true to the 
Spirit of Christ? That is the real probJ.em involved 
in the doctrine of the simplelife. Jesus called men 
to self-sacrifice and cross-bearing. Luxury invites 
men to comlort and pleasure^ Jesus called men to live 


a humble^ simple life» Ebctravagance invites men to 
make a display and get ahead of their neighbors. Whom 
shall we follow? Can a Christian be true to the Spirit 
of Christ and surround himself with more conveniences 
than necessary to maintain his highest personal effici-^ 
y ency? Can a Christian be true to the Spirit of Christ 
' and enter an automobile or big dinner race with his 
I neighbors? Just how much can a Christian spend on 
•^ himself? 
! Jesus calls us to live the simple life. Shall we 

try to escape it? Jesus warned us of the vitiating ef - 
[ feet of liixury on a man's sovlL^ Shall we disregard his 

council? Jesus in no uncertain terms stated the con- 
' ditions of discipleship. Shall we release our hand 
from the plow and look back? 

*'No, follow we must amid sun or shade, 

Our faith to complete. 
Journeying even where no path is made-* 

Save by his feet," 
Sherwood Eddy, wealthy missionary and peace worker, 
a few years ago moved out of a comfortable New York 
suburban apartment having a rental value of $200 a 
month into an apartment which rents for $39 •2U a ratonth, 
following an initial payment of one-tenth of the cost 
of the house. He had money and could easily afford 
financially the privileges of the more comfortable 
apartment, but he discovered he coxxld not afford it 

The simple life has long been a cherished doctrine 
of the Church, The opportunity is at hand in this age 
of complexity and extravagance for our chtirch to make 
a splendid contribution to the spiritual life of 
':f> America and of the world through a proper emphasis on 
^ this doctrine. I know of nothing that is more needed. 

I The way is not to legislate, but to live, to teach and 
**• to preach the simple lif e~putting kingdom interests 
and trust in the Father first-* until its superiority 
and true beauty may become manifest to all. Here is a 
M:)rk for each of us, the minister and the layman, the ^ 
old and the young. 

-•A selection from Bible Monitor, 1956* 



The members of the Old Brethren Church, Salida, 
Calif,, expect— the Lord willing— to hold a communion 
meeting- November 1st, beginning at 10 o'clock A.M. 

A hearty invitation is given to all of like precious 
faith. —Christie R. Cover. 


- Read II Chron. 32:31 etc. If you were to turn to 
Isaiah 39 yqu will find that the King of Babylon sent 
ambassadors,; to Hezekiah, and it was at a time when 
Hezekiah was sick. There ar.e two great danger points 
in the life of a child,, of God . . .when he is sick 
and when he begins to get old. He gets very soft when 
he gets sick ^d all he needs is a little bit of pity- 
ing, and when he gets on his feet he has "changed his 
mind" about certain things. Just here when the king 
of Babylon sent presents and his deepest sympathies, 
and well wishes for a speedy recovery, is the point 
when God left Hezekiak to se^ what he woxild do, and to 
try him. What did he do? The ambassadors came, de- 
siring to see the prosperity of the house and Hezekiah 
showed them ail. . . He failed. There are things 
connected v;ith God's Assembly that never should get 
outside of it. The enemies of the Lord are ever on. 
the alert and the devil is always ready to -take those ' 
things up and use them. Hezekiah failed right here 
when he made known to the eneinies of God -things that • 
were inside of God's place. HezekiaJi's colors didii't- 
stand like Abraham's— he failed. Let us remember that 
Qod*s Assembly is a place that belongs to Christ. There 
are things inside of it, and I don't mean wrong things, 
but things that should never get outside to the uncon- 
verted. One writer thinks that when it says "Hezekiah 
was glad of them" that it suggests his readiness to ' 
enter some sort of an alliance with them, this being 
one of the purposes of their visit to him, if so, this 
would^ seem to give weight to the strong denunciation 
of Hezekiah's action by Isaiahs -Words In Season. 


(Condensed from the lectures of C» G, Finney, 1848) 


1« It is said> that the doctrine of atonement represents 
God as unmerciful o To this I answer, 

(ift) This objeotion supposes that the atonement vias demanded 
to satisfy retributive instead of public justice* 

{2o) The atonement was the exhibition of a merciful disposi^ 
tiono It was because God was disposed to pardon tliat he con- 
sented to give his own Son to die as the substitute of- sinners. 

(3») The atonement is infinitely the most illustrious exhibit- 
tion of mercy ever made in the universe* The mere pardon of sin, 
as an act of sovereign mercy, could not have been ccn5>ared, had 
it been possible, vdth the merciful disposition displayed in 
the atonement itself* 

2# It is objected that the atonement is unnecessaryt 
The testimony of the vrorld and of the consciences of all men 
are against this objectiont This is universally attested by 
their expiatory sacrifices* These, as has been said, have been 
offered by nearly every nation of whose religious history we 
have any reliable account© This shovfs that human beings are 
universally conscious of being sinners, and under the govern- 
ment of a sin^hating God; that their intelligence demands either 
the pimishment of sinners, or that a substitute should be offered 
to public justice; that they all have the idea that substitution 
is conceivable, and hence they offer their sacrifices as expia-» 
toryo A heathen philosopher can answer this objection, and re- 
buke the folly of Mm who makes it© 

3* It is objected, that it is iin just to punish an innocent 
being instead of the guilty^ 

(l<.) Yes, it would not only be unjust, but it is impossible ' 
with God to punish an innocent moral agent at all* Punishment' 
implies guiXt* An innocent being may suffer, but he cannot be 
punished* Christ voluntarily "suffered, the just for the ui>- 
just*" He had a right to exercise this self-denial; and as it 
was by his own voluntary consent, no injustice was done to any 

(2*) If he had no right to make an atonement, he had no right 
to consult and promote his o\m happiness and the happiness of 
others; for it is said that "for the joy that was set before 
him, he endiired the cross, despising the shame*" 

4* It is objected that the doctrine of atonement is utterly 

To this I have replied in a former lecture; but will here 
again state, that it would be utterly incredible upon any other 
supposition, than that God is love* But if God is love, as the 
Bible expressly affirais that he is, the work of atonement is 
just what might be expected of him, under the circumstances; and 
the doctrine of atonement is then the most reasonable doctrine 


-in tha imi-verse« 

5» It is objected to the doctrine of atonementji that it is 
of a demorali'ziiag tendency* 

There is a broad distinction between the nat\iral tendency cf 
a thin^, and'^suchan abuse of a good thing as to make it thje 
instriiinent of evil* The best things and doctrines may be, 'and 
often are, abused , and their natural tendency perverted # 
^though the doctrine of the atonement may be abused, yet its 
natural tendeitoy is the direct opposite of demoralizing. Is the 
'foanif estation of infinitely disinterested love nattirally calculi- 
atfiidt.o beget enmity? Who does not know that the natural tendi»» 
lenpy of manifested love is to excite love in return? Those "who 
have tie most cordially believed in the atonement, have exhibi-* 
ted the purest morality that has ever been in this- world; while 
the rejecters of the atonement, almost mthout excejition, exhii- 
bit a loose moralityp This is, as mght be expected, from the 
very nature and moral influence of atonement^ • 

6, Tc a GENEIUL atonement, it is objected that the Bible 
represeirts Christ as la>dng dovm his life for his sheep, oar 
for the elect only, and not for all mankinda 

'' (l«) It does indeed represent Christ as laying down his life 
for his shiip, and also for all mankind* I John 2t2»~-"Aad he 
is the propitiation for our sins; and not for oxirs only, but 
also for the sins' of the' whole worlds" John 3:17*— "B' or God sent 
not his Son into the world to condemn the world; but that the 
world through Mm might be savedo" Heb* 2; 9*— "But we see Jesus, 
who was made a little lower than the angels for the stiff ering' : 
of death, crowned with glory and honor; that he,' by the grace o 
-of Gttd. should taste death for ever nano" 

(2«} Those who object to the general atonement, take substanp- 
tially the same course to evade this doctrine, that Unitariaias 
do to set aside the doctrine of the TirLnity and the Divinity of 
Christ* They quote those passages that prove the imity of God 
and the humanity of Christ, and then take it for granted that 
they have disproved the doctrine of the Trinity and Christ's 
Divinity J, The assarters of limited atonement^ irr like manner, 
quote those passages that prove that Christ died for tlie elect 
and for his saints, and then take, it for granted that he died 
for none else© To the Unitarian, we reply, we admit the unity 
of God and the humanity of Christ, and the full meaning of " "' 
those passages of scripture which you quote in proof of these 
doctrines; but we insist that this is not the whole truth, but' 
that there are still other passages which prove the doctrine of 
the Trinity, and the Divinity of Christ* Just so to the assert- 
era of limited atonement, we reply, we believe that Christ laid 
down his life for his sheep, as well as you; but we also be- 
lieve that "he tasted death for every man*" John 3:16»— "For 
God so loved the world, that he gave his only begotten Son,, 
that whosoever believeth in him ghould not perish, but have 
everlasting life*" 

7* To the doctrine of general atonement it is objected; ''hat 


it would be folly in God to provide what he knew would be re- 
jected; and that to suffer Christ to die for those who, he fore- 
saw, would not repent, wo\ild be a useless expenditure of the 
blood and suffering of Christ, 

(l») This objection assumes that the atonement was a literal 
payment of a debt^ which we have seexi does not consist with the 
nature of the atonementc 

(2») If sinners do not accept it, in no view can the atone*- 
ment be useless, as the great compassion of God, in providing 
an atonement and offering them mercy, will forever exalt his 
character, in the estimati^on of holy beings, greatly strengthen 
his government, and therefore benefit the whole xmiverseQ 

(3<,) If all men rejected the atonement, it would, neverthe- 
less, be of infinite value to the universe, as the most glorious 
revelation of God that was ever made* 

8, To the general atonement it is objected, that it implies, 
universal salvatioue 

It would indeed imply this, upon the supposition that the 
atonement is the literal payment of a debt. It was upon this 
view of the atonement, that Universalism first took its stand, 
Universalists taking it for granted, that Christ had. paid the 
debt of those for -v&om he died, and finding it fully revelaed 
in the Bible that he died for all mankind, naturally, and if 
this were correct, properly, inferred the doctrine of universal 
salvation. But we have seen, that this is not the natxire of 
atonement. Therefore, tliis inference falls to the ground, 

9, It is objected that, if the atonement ,was not a payment ' 
of the debt of sinners, but general in its nattire, as we have 
maintained, it secures the salvation of no one. It is true, 
that the atonement, of itself, does not secure the salvation 

of any one; but the promise and oath of God, that Christ shall 
have a seed to serve him, provide that securityo-^ Concluded, 

Zachaeus wanted to see Jesus and got him for a 

house guest, and salvation to his house, . 
Daniel would not eat the kings meat and became 

a great prophet, 
Moses refused to be called the son of Fharoala^s 

daughter and became the leader of Israel. 
Abraham took what was left and became heir of 

the world, 
Cornelius gave alms and prayed and saw an angel 

^of God and experienced the gift of the Holy Ghost. 
Ruth loved her mother-in-law and her people and 

became the grandmother of King David, 
Joseph kept his integrity and became ruler of Egypt, 



In 1881-1882 a major division occurred in the 
Brethren Church, resulting in three distinct organi- 
zations kno-vm as the "Old Order" party, the Progress- 
ives, and the Conservatives, The Progressives and 
the Old Orders were the minority groups; and the 
most agressive. 

The tensions between these opposing parties were 
severe; but the conditions which forced them upon the 
Brotherhood were from without, and, as in all such 
revolutions and changes in societies of human beings, 
they were quietly and imperceptably operating when 
the Brotherhood appeared to be in its most prosperous 
condition » 

The causes for this major division in the Brethren 
Church began to take definite form in the decade from 
I8U0 to 18^0 and increased in intensity until by i860 
the mold was so surely cast that only by a full know- 
ledge of what was taking place among them, and httmble 
submission of all the parties involved to divine 
guidance, could the course have been changed which 
by that time was so sizrely set, 

"In Chx'onicles of The Brethren, Elder J. M. Kimmel 
(now deceased), whq was a young rrian at 'the time, and 
a personal observer of the events that took place, in 
describing the movement, says: 

Aa a body of Christian believers the Brethren were for many 
years a united and harraoniona people* But little by little 
there grew up a diversity of sentiment upon various points 
cf faith and practice nvhich through agitation and contro- 
versy finally resolved the Brotherhood into three factions. 

• • • 
The first of the elements alluded to came to be known as 
the Old Order party which included those who held tenac- 
iously to the long established order and practice cf the 
Chia:*oh. They iriewed with alarm and grief the introducticn 
of certain innovations which, they held, were unsoripturalt 

In direct opposition to the Old Order party was the Pro- 
gressijVe element which advocated a mere liberal and popiilar 
policy of ohiiroh government, and contended for the innova^ 


tions which the Old Orders opposed. Between these two 
positions was the Conservative element, composed of aJJ. 
those who could not align themselves definitely with either' 
of the other two elements and yet were in sj^mpathy lEiore or 
less with the views of one or the other, but generally, 
assijmed a compromising attitude upon the points at issue^ 

Floyd E, Mallot, in- Studies In Brethren History, - 
discrlbing this same movement and some of the contrib- 
uting causes, regards 18^0 as a pivotal date and turn- 
ing point in Brethren history, of which he says: 

From 1800 to 1900 occurred the great geographical transf onur- 
ation of Jimerioa<^ By 1910 the end of the frontier period 
was reached J there was no more free land. But meantime a 
still moi'e significant project was under way: the change 
from a rural to an \irban manner cf, from an agricult- 
tiral to an industrial economy* The industrialization of 
^erica ^^ot well under way by about 1850« This date virt- 
ually ooinoidos with the tiarning point in Brethren history* 
• c f Then the whole character of the entire aooiety of 
which the Brethren were a part began to change « • • 

"While in 1790 only 3% of the nation* s popttlation lived in 
imerioa^s b±x cities of 8,000 or more people^ by I860 six- 
teen and two thirds percent lived in cities* By 1950 hardly 
mor« than one sixth resided on farms and were boid-fide fanoi- 
erso Thjsre was change in economy, change in interest, 
, change in- direction^ change in thQ ^ole manner of living, ^. 
penetratifng even into remote area^s* The change was felt- 
keenly by IBBOf ^ethren wore not exempt from it» It. is 
significant that the major crisis in the history of Duxtezv " 
ism culMnated in 1881-1883 • The Brethren fell into a 
three-way divisiouo The tlxree resultant groups represented 
three predominant attitudes toward the ri,sing iai;erioan 

One vjas the emphatic rejection of the new techniques, mtdes, 
and manners of the era, insofar as the Church and the direct 
Berv3.ce of God were concerned* This led to the Old Order 
organisation^ *, 

The other extreme was the enthusiastic adoption of the 
new techniques and the ory for change and progress; hence 
the Progressive Brethren* 

The majority party came to be called "conservatives," 
although one wonders whether "moderates** or "middle-of- 
the-roaders" would not have been a more accurate designa- 
tion o This group had the advantage of numbers, with both 
the inertia and the strength that numbers give, and it had 
the weakness of a poorly defined position. UB.ny had not 
thought on the issue at all, and merely stayed with the 
majority partyt 


While the changing economy^ just referred to^ was 
exerting an influence upon the Church from without, 
important changes began to be made within which greatly 
influenced the events that finally resulted in the major 
division of 1881-1882. Requests began to be made to 
change the manner of conducting the ''Annual Meeting" 
both as to time and organization. 

Prior to 18^0 there was no representative brother- 
hood organization or offices. There was no higher 
office in the Brotherhood than that of Elders of the 
local congregations. Brotherhood fellowship and unity 
of faith was preserved by close comm\mication and per- 
sonal visitations of the ministry and others from one 
congregation to another. The "conclusions" of the 
"Annual Meetings" was the responsibilities of the Elders 
with their local congregations to put into effect in the 
churches affected. If help was needed from without, 
elders from neighboring churches went to their assist- 
ance by invitation and consent cfthe church needing help. 

This order prevailed in the Brotherhood until around 
the pivotal date of 18^0 when it began to be exchanged 
for a more centralized representative organization of 
the Annual Meeting with executive committees having 
delegated authority over local congregations. This 
practice began in 1814-9 . Thereafter increasing numbers 
of "committees" were sent by "Annual Meeting" to local 
churches each year until in the 32 years from I8I49 to 
1881, two hundred eighteen committees had been sent to 
nearly two hundred churches to "set them in order j" but 
their real mission was to bring them into conformity to 
the new order. In this respect it is significant to 
notice in the second paragraph of the minutes of I8J48 
that it is stated, "and though as fully represented as 
ever before, it is believed that only about one third 
of the churches had sent messengers." This shows the 
infancy of the Brotherhood ORGANIZATION at that time. 

The relation of these events to the division that 
occurred in the 80s can be more clearly understood when 
we remember that until 182^ the total Brethren member- 
ship was estimated at not more than I6OO; but by 18^0 
the great expansion into the West was well under way and 
the increase of membership and new chvirches was greatly 
accelerated until in i860 they were estimated to be 
twenty thousand; and in I88I nearly sixty thousand. 


This sudden increase of membership from I6OO to 20, 
000 in thirty five years, and to 60,000 in the next 
twenty five years strongly indicates that the increase 
was so rapid that many new members and chiirCh leaders 
were probably not well indoctrinated in the former faith 
and customs of the Brethren, and when new chtjrches were 
foimded on the frontiers where other denominations were 
making even more rapid growth by method3 not= formerly 
approved by the Brethren Chixrch| these new. leaders adop- 
ted the organizational and evangelistic methods of those 
nearest to them, aixi, having gained control of the new 
Annual Meeting organization, they were in no mood to be 
hindered by the few Old Order brethren who could jsee the 
folly of some of their methods, but were too much in the 
minority, and awakened too late to be a moderating 
influence^ — D.F.W* 


The Lord is near i- whatever betide, 
/ For he is ever by our side; 

And he will all our burdens share 
When they are brought to him in prayer. 

He is our Father kind and true, 
And loving, gracious, faithful too; 
He will e*en all our trials bless 
And take away our strain and stress. 

. • Our Father has great things in store 
• As brighter grows the way before; 
So may we love him more and more. 
As his great glories we adore* . . 

His own beloved Son he gave 
To us redeem, to bless, and save; 
He for man's sin his life laid down 
And he arose and gained the crown» 

This Son will come to glory bright. 
And break upon our egar sight; 
He'll bring us to the mansions fair 
To dwell with him forever there 

— Selected. 

192 thij: pilgrim 


The foregoing studies in the minor Prophets brought 
us to the time of the Babylonian Exile. Israel and 
Judah passed away as independant states. The long years 
of the Exile have run their course, the edict of Cyrus 
has released the captives and they are now at liberty 
to return to their own land# They are urged to do so, 
to reestablish their national institutions and rebixild 
.the Temple, the central fact of their religious life^ 

Haggai is the first of the three post^exile prophets. 
He returned to Jerusalem with Zeruhbabel who conducted 
the first Expedition, but we have no knowledge of him 
apart from his prophecy and from the book of Ezra. 
These too books should be studied together. The Jews 
upon their return set up the alter of sacrifice and 
were at work on the foundations of the Temple when they 
were interrupted by their adversaries. For many years 
nothing was done. In $20 B. C,, sixteen years after 
they Vere released by Gyrus, Haggai stirred them out of 
their indif f erance and the work on the Temple was re- 
sumed. Thus there is no difficulty in placing the time 
of Haggai "s prophecy. Four months later he was joined 
in his prophetic labors by the prophet Zechariah, 

In reading the book of Haggai we see that the people 
did not obey him until after the I^rd brought a drought 
upon their land. After the drought Haggai spoke and 
the people began to work on the house of the Lord. 

Bie restoration fulfills every prediction and 
promise of the prophets concerning that fact, and as 
truly will every prediction of the future return of the 
Jews to Palestine be fulfilled. The expedition of 
Zeriihbabel to Jerusalem is the beginning of the last 
stage of their career that is to issue in the crowning 
fact of their selection from among the nations. It is 
the time of preparation for the coming of the world's 
Redeemer* And thus their religious institutions were 
established and centered in the temple, and for the 
next five centuries foreshowed the High Priest of the 
New Covenant, The Lamb of God, 

— Gerald M^rttn, Goshen, Indiana* 


VOL, 5 SEPTEMBER, 19^8 NO. 9: 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul/ 1 Peter 2s 1 1 


So busy this monaing 

I •11 say a prayer qui ok j 

Tonight 1*11 have titm 
To study and thii^. 

Tonight' I'm too tired 

To study Gcd<s Word# 
I'll Trait till next week. 

Then I'll -yrorship the Lord* 

Next -week came too fast; 

But it seems that I may 
Have more tirae next month 

To r^ad and to pray» 

Next monthl Oh, yea 

I just wonder why . . 
My love for the Lord 

Is about ready to diej 

Years come and go . 

And it's plain to see 
I've forgotten the Lord 

Who died for me# 

Dear friend of mine. 

Don't you see Satan's trick? 
Study God's Word* 

Then stop and think# 

Take time to be holy. 

Read God's Word and pray; 

There ^s no time to lose 
Oh, do it today ♦ 

I pray, dear God, 

Have mercy on me 
I want to get busy 

In service for Thee# 

— Selected* 


THE PILGRIM is a religious magazine published monthly by Daniel F. Wolf In the 
interastt of the members of The Old Brethren Church. Subscription rate: $1.50 per year. 
Sample copies sent free on request. Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 



ROM*, 9{6-.12. 

The Biblical use of the term ELECTION relates par- 
ticularly to the heirs of G6d*s promises of eternal 
life and the kingdom of God, which was purposed and 
promised before the world began. Matt. 25s3Uj Eph* 
l;3*lli 3s9-*llj Titus 1:2. 

Election is G6d«s choice of individuals to positions 
of favor, trust, and relationship to Him regarding 
these promises i as distinguished from the acquiring of 
them by some presumed seniority or human ^^birthrights," 
regardless of the character or fitness of tlie ones who 
may claim such rights • Election, tlxen, is CHOICE as 
distinguished from SENIORITY. 

The Bible begins ^ith God, and represents Him as 
the Creator of all things including man. Any birth- 
rights or seniority of the creature, therefore, woiild 
of necessity be subordinate to the rights of the Crea- 
tor* God's great wisdom is attested to in Gen. 1:31> 
where it is said that he looked upon all his finished 
work, "and behold it was very good," 

His love and goodness to man is shown in that he 
made him in Kis own likeness, and gave him dominion 
over all the earth and all of ,the other living creatur- 
es. And, further, He placed them in the beautiful garden 
of Eden, where was every tree that was pleasant to the 
sight and good for food. And the tree of LIb'E was also 
in the midst of the garden. Thus demonstrating that 


man was the highest order of earth's creation, wit^h the 
capability of enjoying life, in a most pleasant environ- 
ment, and intended to live forever. -. < , ^ 

The tree of knowledge of good and evil was also in 
the garden. There is nothing to indicate that it was^^ 
evil, but it had characteristics of know;ledge and re- 
sponsibility that belonged only to God which they were 
not, at that time, prepared to accept. And God merci- 
fully warned them to not eat of It, "lest ye die." It 
was not placed there for a snare to cause them to fall- 
God would never have given them the tree of LIFE if he 
had planned for them to fall. It was not necessary for 
them to eat of it, because every tree of the garden was 
good for food, and they lacked nothing that was for 
their good. Neither did they fall because the tree was 
in the gardenj but because they listened to the lying 
tongue of the devil. Since God's goodness was abixndant- 
ly demonstrated in providigia^everything for their well- 
being and happiness, we must/that' their was good and 
sufficient reason for the tree of Imowledge of good and 
evil to be in the garden* They had that most cherished 
of all privileges the right to choose, and they had the 
knowledge, and capability, and freedom, and responsibil- 
ity to obey God rather than the devil. 

In the first, second and third chapters of Ephesians 
we are told of God's purpose in creating man, and that 
this purpose was determined eternally in Christ Jesus 
before the world began: That we were predestinated unto 
"the adoption of children by Jesus Christ to himself. 
, . to the praise of the glory of his grace, , . accept- 
ed in the beloved (family)*" That we might obtain an 
inheritance in the universal sainthood. To make- all' 
men see this fellowship which in other ages was a hid- 
den mystery, but then (in Paul's time) revealed to the 
apostles and prophets by the Spirit that the Gentiles 
were included in it, and that this universal fellow- 
ship called the Church would demonstrate to the "prino- 
ipalities and powers in heaverdy places, the manifold 
wisdom of God, according to the eternal purpose which 
he purposed in Christ Jesus our Lord." Man was there- 
fore created to enjoy eternal fellowship with God. 


The Bible clearly represents that the "serpent or 
devil also has a "seed" (Gen. 3:15; Matt. 3:7; 13:38j 
23:33j St. John bihhi I Jno, 3:8) which is at war with 
the seed of the woman— Christ and the children of God 
begotten in him (Isa, 53:10). For which reason election 
is a necessary prerogative of God. For, like any other 
sovereign, he has both the right and the obligation to 
choose those who he alone knows possesses the soul fit- 
ness for their appointed positions. Whereas if tliey 
were by hvman seniority, God cotiLd not be Sovereign, 
and the heirs of God woiald be robbed of their inherit- 
ance by the children of *^that wicked onej" as demonstra- 
ted by Cain's demand that he should have the preeminence 
in spite of his iinpenitent heart and improper offering. 
Although God enjoys this supreme privilege of elect- 
ion, no one can consistantly charge that he has ever 
exercised it arbitrarily; but only for the ultimate 
good of all men who will be obedient to his terms of 
salvation and live. Nor is there any evidence that in 
election any injixry has ever been done to any one who 
was not elected. It was not God<s acceptance of Abel's 
sacrifice, but Cain's own pride aiKi impenitence that 
caused him to fall. 

Even our own human laws and consciences recognize 
the right of free choice: If there were three marriag- 
able daughters in a family, and some young man should 
choose the youngest for his bride, the ones who were 
not chosen would have no moral right to charge the 
younger sister or tlae one who chose her with unfairness 
or injury. But if they shoi£Ld become jealous and hate- 
ful and seek revenge, then they would come under con- 

By careful and sincere study of the Scriptures, it 
can be seen that the election of God is founded deeply 
in his foreknowledge and supreme wisdom and benevolence; 
and its sole exercise is for the benefit and happiness 
of those who are to be heirs of salvation. Rom. 9:23, 2it. 
It is only those who do not triist God for his grace, and 
seek to iirpose their own wills above the righteous de- 
crees of God that have felt injured by His election. 

Jt niust be remembered that any birthrights or senior- 


ity which Adam may have had in the creation was for- 
feited in Eden at the time of the fall. Thereafter 
all salvation to any of his children rested solely upon 
the election and redeeming love of God; otherwise call- 
ed The grace of God which bringeth salvation. And this 
grace was witnessed in all the universe by men and 
angels, when Christ the Son of God died upon the cross 
to redeem fallen man» "For God so loved the world, 
that he gave his only begotten Son, that whosoever be- 
lieveth in him should not perish, but have everlasting 
life." John 3: 16 

In the passages of Scripture from the ninth chapter 
of Romans, at the heading of this article, the apostle 
Paul asserts that there is an "Israel" which sustains 
relationship to God by a. calling and election otlier 
than that of relation to Abraham and Israel by a natural 
genealogy according to the flesh, "That is, they which 
are the children of the flesh, thei^e are not the child- 
ren of God: but the children of the promise are counted 
for the seed." In Gal. 3; 16 Paul speaks of this 
"seed*' in the singular sense, meaning Christ. But in 
Romans 9:7-9 he speakes of it in the plural, meaning 
the children of God, begotten in Christ by the Spirit. 

By a casual reading of the Scriptures, and without 
careful attention to all of the facts, our natural 
pity for those who have failed of the grace of God, 
- may sometimes cause us to feel that such persons as 
Cain, Ishmael, Esau and others were victims of circum- 
stahces and suffered unjustly at the expense of God^s 
elect ones. But in each case it will be seen that they 
were persons who did not have faith in God, and whom 
God knew were not qualified to occupy principle posi- 
tions in his great plan and work of redemption. They 
were not injured in not being called, but they made 
their own troubles when they resisted God's will in 
^ election, and became persecutors and injurious of those 
who were chosen for good and wise reasons* 

Cain was IjTqpenitent and miirdered his brother who 
did him no wrong, Hagar despised her mistress and be- 
came insubordinate when she saw that she was favored, 
Ishmael evidently shared the spirit of his mother and 

(Continued on page 208), 


By David k. Skiles 

That liberty is an essential condition in the 
christian religion is evidenced by the words of the 
apostle Paul, Gal. 5:1. "Stand fast therefore in the 
liberty therewith Christ hath made us free, and be npt 
entangled ag^in with the yoke of JDondage." And to 
further establish the fact of christian liberty he 
says in verse 15, "For brethren, fe have been called 
unto' liberty, only use not liberty for an occasion to 
the flesh." 

That the christian liberty is a glorious one is 
seen from Paul's writing in Bom. 8:21. "Because the 
creature itself also shall 1:^3.. delivered froiri the bond- 
age of corruption into the glorious liberty of the 
children of God." "Now the Lord is that spirit? and 
where the spirit of the Lord is, there is liberty." 
And it is written "If any man hath not the spirit of 
Christ he is none of his." But we must know that the 
christian liberty is not without restraint or law, if 
it were it could lead to ope*n 2*ebellion, ^anarchy and 
every variety of sin. And when thus indulged in would 
no more be christian liberty, but a rev.ersibn to the 
bondage of satan. 

There are two distinct laws spoken of in. Rom. 852, 
"For the law of the spirit of life in Christ Jesus 
hath made me free from the law of sin and death." 
Here we have two diverse laws;, the law of life, and the 
law of death. So It is evident we can riot have liberty 
without law, neither can we have law without liberty 
in good government, either in chiu'Ch or state. Any 
law^ mandate, usage, custom, or regulation that is out 
of harmony, or contradictory to the law of the spirit 
of life in Christ Jesus will throttle, muffle or hinder 
the free functioning and operation of the Holy Spirit. 
, When Jesus came to those whom he called "his own" 
many of whom received him not, they could not see the 
brilliance of the humble, lowly, forgiving Nazarene 
who came to reconcile the world unto hiJn^elf . It was 
of th^e that Paul from his loving heart did say. 


"Brethren^ my heart's desire and prayer to God for 
Israel is, that they might be saved. For I bear them 
record that they have a seal of God, but not according 
to knowledge. For they being ignorant of God^s right- 
eousness, and going about to establish their own right- 
eousness, have not submitted themselves unto the right- 
eousness of God»" , : 

Evil men may bring the mortal bodies of men of God 
into bondage, ais they did to Paul and Silas Acts 16, 
but they were powerless to bind their souls and spirit, 
but perfect liberty was theirs in the midst of their 
bondage to pray and sing at the midnight hour praises 
to their Lord* The eminent apostle Peter while bound 
between two soldiers in Herod's prison, (and while the 
church ceased hot to pray for him,) was overshadowed 
with a most glorious liberation even to the astonish- 
ment of those who were praying for him. 

The prophet Isaiah Chap'. 61, could look down through 
the years to the coming of the great Emancipater saying 
"The spirit of the Lord God is upon mej because the 
Lord hath anointed me to preach good tidings unto the 
meek J he hath sent me to'bind up the broken hearted, 
to preach liberty to the captives, and the opening of 
the prison. to them that are bound," 

In the second chapter of II Peter v/e read of certain 
evil ones who tiirough the lusts of the flesh vjrhich they 
had, he said of them "While they promise them liberty, 
they themselves are the servants of corruption: for of 
whom a man is overcome, of the same is he brought in 
bondage. Jesus the great liberator has freed us from 
the law of sin and death, by the washing of regenera- 
tion and renewing of the Holy Ghost. A renewed mind, 
that cannot be- captivated by the law of sin and death, 

— Rossville, Ind. 

Give glory to the Lord your God, before he cause 
darkness, and before your feet stumble upon the 
dark moiontains, and, while ye look for light, 
he turn it into the shadows of death*, and make 
it gross darkness, Jeremiah 13:16. 


By Elder John KLlne/ I8ii8 

The phrase "none of us," as used in the text, means 
NOT ONE OF US, I say this to give enphasis to this 
part of my subject^ 

The social element, or love for society, is deeply 
impressed upon all the animate world. We feel the 
truth of a very common saying— "bix*ds of a feather will 
flock together"— every time it is repeated in our hear- 
ing. This expression, in its most comprehensive sense^ 
applies to everything having life and volition or the 
power to will. It is seen in the fishes of the sea, 
in the birds of the air, and in all the denizens of 
earth, from insects and worms up to the highest forms 
of organic brute life, and in man. This love for 
society, or con^^any, or companionship, is so strong 
that it is the bond of the universe. Without it 
nothing living could subsist. To make this thought 
clear to your understandings, let me just call yotir 
minds to reflect a little upon what the state of things 
would be in the natural world if this law of love were 
reversed in the brute creation. Our domestic animals, 
instead of feeding together in harmonious and peaceable 
flocks and herds, would instantly tu2*n to fighting and 
seeking to destroy each other. The earth would soon 
be strewn with the dead bodies of beasts and birds, 
and the waves of the sea would throw drifts of dead 
fishes upon the shore. But, fortunately for man, this 
love has never been perverted in the lower orders of 
creation. Each kind Ipves its own kind, and seeks its 
propagation. But man has fallen from this love, the 
love of his fellowman, into a state of feeling in some 
respects the very opposite, which is iiate. Let the 
history of the world but unfold her page, and the truth 
of what I have just said will appear in lines written 
with human blood. It is from this, and this alone, 
that human laws have been instituted. It is self- 
preservation. This is the one single origin and basis 
of all human law. What protects me from the wrath or 
cupidity of those who would destroy or devour me^ 


protects youj and inasmuch as all desire such protec- 
tion^ human gpverninentSj and laws with fearful penal- 
ties annexed, have been instituted. Right here, in ^. 
civil and social sense, the words of my te;K:t apply 
with profound meaning: "For none of us liveth to him- 
self #" They apply to every statute in every nation^ 
code, as well as to every local law in every land. 

But human laws restrain by fear, and God would have 
all restraint from evil to spring from Ipven The gulf 
between these two principles is Immeasurably wide and 
deep, quite as much so as the chasm between heaven and 
hell, I said; Human laws restrain by fear. Why does 
the heart murderer not kill? He is afraid that if he 
kills me, and it is found out on him, somebody else 
will kill him who feels hiinsel:f in as much danger from 
his bloody hand as I was. Why does the heart-rogue 
not steal? He is afraid his booty may not balance 
what it may cost in the way of punishment. So with 
§.11 criminality. With tjiose who have not the love of 
God in their hearts, nor the love of their neighbor 
which springs out of this love, nothing but fear re- 
strains them from the worst of crimes. But this is a 
very unhappy state to be in, because all fear hath tor»» 
ment. Human beings can never be happy in their social 
relations, when the fear and dread of each other is the 
governing principle in their lives. The heart of man 
was originally created for the exercise of love, for 
perfect love, which knows no fear. All the happiness ^ 
and peace of heaven spring out of love made perfect, 

"There love springs pure and unrepressedj 
There all are loved, and love: again: :: . . 
, Love warms each angel's glowing breast; 
Love fills each sh:;. ..g saintly train," 
Fear, with its long and varied list of torments, 
primarily spring's from a sense of guilt. We have a 
clear example in proof of this in the third chapter of 
Genesis. Immediately after the fall Adam is represent- 
ed as saying to the Lord: "I heard thy voice in the 
garden, and I was afraid, and I hid hyself," Now, 
Adam had heard that voice before; it was the voice of 
love J but, ohi how changed 1 The voice itself was Yiot 


' n Hi 1 1 > g ■ n 11 u .J urn ■ 

ch§ngedj but the ear that heard^ and the eye that saw, 
and the heart that felt its power, these, THESE werfe 
change4f Ever since that sad day man has been subject 
to fear, and has sought to hide himself from the pres- 
ence of the Lord. But the Lord God still loved Adam, 
ar>d right there and then gave a promise to save man. 
That, promise is in these words: "I will put enmity 
between her seed and thy seed: it shall bruise thy 
head, and ^hou shalt briiise his heel." Ttiis was spoken 
to the serpent. Christ Jesus our Lord is the seed of 
the woman. He bruises the serpent's head under our 
fqet whenever we sincerely desire him to do so. The 
head of the serpent stands for sin and transgression 
of Godls holy law in all its forms, with the evil loves 
which -prompt us thereto* The heel which the serpent 
shall bruise is man's natural. body, and the natural 
feelings incident to him from his connection with this 
body. Diseases, the infirmities of age, with all the 
pains and anguish of body and mindj yea, death itself, 
and the fear of death, all, all are but the bruises 
which the serpent, the devil and Satan is inflicting • 
upon the heel of; the woman's seed. 

But, Brethren, Christ is bruising the head of the 
serpent daily under our feet. Every temptation to do 
some forbidden thing, every inclination to indxilge evil 
and iirpure desires foid thoughts, fairly resisted and 
overcoirie, is just that much of the serpent^s head, of 
his very life, bruised and crushed under oiu* feet, 
NoVj it appears to us as if we did all this of oursel- 
ves, and in our own strength. But this is very far 
from the truth. Jesus says: "Without me ye can do 
nothing." "I am the way, the truth and tiie life." 
All the spiritual life, which embraces all pure and 
holy thoughts, affections, motives, with all the truth 
and holy love in the Christian's soul, is from the 
Lord. Man of himself is nothing but evil, and but for 
the Lord's redeeming and saving arm would forever sinlc 
to lower and yet lower depths of ruin. But just turn 
with me to. the twenty-first chapter of Revelation, 
foxirth verse, and see to what the Lord offers, to exalt 
man. We .there read: ; ''And Go4 ahall wip? away all . 

THE PILGRP4 ^ 203 

tears from their eyes; and there shall be no more 
death, neither sorrow, nor crying, neither shall there 
be any more painj for the former things are passed 
away." There is quite an excitement over California 
at this time. Thousands have left their homes to try 
their fortunes in the far-off land of gold. Some have 
already perished in the attempt to reach the shining 
Eldorado, and many more may have to suffer the same 
sad experience. But the Gospel invites the sinner to 
a city whose gates are of pearl, and whose streets 
are paved with gold, and where the society is exempt 
from all the ills of life; for there they die no more. 

Brethren, let us live not for ourselves, but for 
others, as far as lies in our power. Our love feasts 
show our love for one another, and our social equality 
with each other insomuch as we all eat together: and 
our beautifiil order in washihg one another's feet sets 
forth our readiness to help one another in the Christ- 
ian life, for "none of us liveth to himself," 

I^ W ■■ IIIII I I M II - ip .. ll» MWMI « ll -l| iH I I I I , l | ■ > ■■ ■ I I I ll ll «.IT «Wi lH I M« I I I I ■ ■L I I I 1^^»«^M ^ jl|l I l »— yi*^^ I B U I 1 | II MB I ^ I^ n l^^ ^ , . 

' • HOW BEAUTIFUL HEAVEN MUST BE ' '. ' " ' ' ■ 

I often think in the morning ..>.,,: 
. With the sun in glory risen. 

And the dew in pearly droplets, - - - 
• . How beautifxil it must be in Heaven, . • ;» 

I often think at the noontide 

With its network of siinlight and shade,' ... 
.:/ .. And the songs of the birds and their beauty 

What wonderful things God has made, ^ 

.•••,.■ ,. - .J. ■ % 

I often think in the evening r > 

With star studded skies and bright moon, 
, And their glitter on snow covered hilltops 

God's wonders are ever in tune, - '\^ ■ i * 

And if God made such wondrous beauty 
On earth for us mortals to see. 
How wonderful it must be in Heaven 
01 How beautiful Heaven must be, 
— Annie Baker, Ont,, Canada, 

* i« .- -t 


By Roy Kreider 

East of tHe Jewish Jerusalem stands Momit Zion, city 
of iiavid. From ancient times Zion Hill symbolized to 
Israel paaceJ^ strength^ protection, and abundant bless- 
ing. David upraises it in Psalm U8:12, 13* "Walk' 
aroiuid Zion, and go round about hers enumerate the 
towers thereof ♦ Mark ye well her biilwarks, consider 
her palaces J that ye may tell it to the -generations 
following," Upon Zion God had placed the stanqp of His 
eternal blessing and love, and early in the mind of 
the people of God Zion stood as a type of heaven, the 
city of God. " 

South of Zion's Gates, jaggedly carved through the 
rock, is the twisting snakelike Guy-Hinnom (Valley of 
Hinnom), a deep abysmal ravine. In Bible times this 
smoldering, depressive chasm was the scene of horrible 
sins, such as the sacrificing of children to Molech. 
The refuse and rubbish of the city was dumped into the 
abyss and the sulphur fumes stimg the putrid air in 
this evil place as the ascending billows of smoke 
rolled upward continually^ 

Evildoers within Zion's Gates were marched briskly 
to the brim of this valley of woe and pushed over the 
edge into evil, smoldering Hinnom. As they screamingly 
tumbled downward they were followed by a volley of 
hurled stones %nd a rolling avalanche of boulders— 
the awful judgment of Zion*s righteousness upon their 
wicked deeds. Choking, strangling, and screaming in the 
hungry flames at Hinnom 's base, in intense agony and 
remorse for their sins they died a most horrible death. 

Scriptures are alive with references to the choice 
consideration Zion held in the heart of God and His 
people./ "The Lord loveth the gates of Zion^ , , His 
dwelling place (is) in Zion. . • I will bring salvation 
in Zion for Isra61 my glory. . . Out of Zion, the per- 
fection of beauty, God hath shined." And so the beauty 
of a loving God was fully unveiled here in Zion when 
Jesus, whose name means salvation, showed the world the 
Father. His right hand pointed to Zion-bles.singj His 



left to Geherma-jxidginent* 

Zion in Bible times spoke of God to all who beheld 
her. Therefore, Zion was the first desire of God's 
people. It was the intense longing of the captives in 
Babylon to see Zion's Gates once again. For they^ieaid, 
[ '"We wept, when we remembered Zion^ If I do not remem- 

ber thee, let my tongue cleave to the roof of ray mouthj} 
How could they aing Zion's songs when Zion ^d all she 
stood for was now foreign to them? It was Zion they 
longed to return to and rebuild. It was the Hill of 
God they wanted to ascend to worship before Hiiri. 

But with the passing of years memory has grown faint- 
er, until today's returned exiles passing by the Hill 
of God, glance in admiration— not of God, for who knows 
if there is a Godj not for the unveiling of the Light 
which shone here, for the Light they have refused; not 
for the "fourdation stone" here laid, for tlais stone 
the builders hav'e rejected, What then does passing 
Israel see? Zion, the historical city of David, toirib 
of the kings of Judah, partial unearthing of Soiomon'© 
,wall, traditional, hill of ascent of Jews of fortn^ ' 

Rejecting the full revelation of God lived and prp^ 
claimed from within Zion»s Gates, Israel today' adheres 
to a false religion wtiich at death finds them slipping 
over the brink into smoldering Geheruia/ The unfolding 
of divine relelation in its final consummation in the 
New Testament is closed off from their minds by a tight- 
ly woven, blinding veil of unbelief. 

The Gospel needs to be unveiled by the Spirit work- 
ing through a life, the life lived by the true sons of 
Zion, members of the bride of Christ. To these God 
has given the title of watchmen of Zion with the iitplied 
commission to watch and to warn. The watchman on Zion's 
walls today foresees iiipending judgment; sees a people 
whose ear does not hear and whose heart willfully re- 
fuses to receive the message of the Way of Life. Yet 
the watchman is commanded to warn under awful responsi- 
bility for failure to blow the trumpet » The. Word 
commissions him to tell the good tidings, to warn of 
foreseen judgment, to preach the Word and sow the seed. 


Promises then follow that th^ seed shall not return 
void J it is God that giveth the increase, the Spirit 
that qiiickeneth, 

"I have set watchmen upon thy walls, Jerusalem, 
which shall neyer hold their peace day nor nighty" 

"0 thou that tellest good tidings to Jerusalem, 
get thee up into the high mountain;. . t lift up thy ■ 
voice with strength; lift it up, be not afraid; say 
unto the cities of Judah, Behold your God] Behold, 
the Lord God will come with strong hand, and his arm ; 
shall rule for him: behold, his reward is with him, 
and his work before him» "-. Jerusalem, Israel. 

In Sept., 19Shf Gospel Herald. 

I. m i J . ■ .. ! .. ■ '■ ' ■■ I I I I.. I J. , 1 j J 


When everything seems to go slowly, and the wheels 
of commerce drag heavily, the world calls it "Times of 
depression." At such times men say,. "There is nothiog 

Such seasons are not confined alone to tl:e world of 
commerce; they appear in the things of God as well* 
"Times of depression" when everything seems so flat and 
dull, with scarcely a breath of physical power to be 
felt* Whatever may be the cause of such seasons coming 
upon us, it is not the will of God that we should settle 
down in the midst of them, as if it were the only thing 
He had ordained for us. They may be useful in leading 
us to search o\ir ways> but they cannot be the best that 
God has to give to' us. It will be found in general, 
that "Times of depression" in the Lord's work are close- 
ly connected with worldliness, prayerless closets,, 
neglected Bibles,' and a low condition of soul among • 
the Lord^s servants and His people at such times. 

Only as our sonls are living in the enjoyment of God>s 
love, will we be happy or active in His service » "In 
Thy presence is fullness of joy." There is no "depres*^ 
sion" there. The Devil's aim is to get us occupied with 
outward things, hoping to fix the blame on some of these. 
But the safest plan is, to search first the condition of 
our souls, and ask, "Have I helped to make this depres- 
sion?"— Wholesome Words, Selected by 'Edward Hoyer. 


"For the gate is narrow and the way is hard, that- •' 
leads to life" (Matt/ 7:lU, R.S.V,), 
' Let's get it straight, young folk, for it will be ' 
t STore to save us untold heartbreak a few years froiti now, 
] The greatest rewards of life Qome to those who ar6 able 
i to discipline themselves. 

Life is an exact process, governed by inflexible" 
laws, Irxf actions in the blood stream destroy our 
healthjpoisdho us .thoughts make mental cases out of 'us j 
; spiritual mistake's nrfreck all happiness and destroy us - 
on thq top levels .of life, 

It^s true in athletics. Great stars like Nurini, 
Qil Dod, Jackie Robinson, and Doalc Walker do not try 
; to juggle the rules. They take no 'chances with their • 
physical upkeep^ No men in America live more strictly 
; than they do, lou could not pass en6ugh laws to make 
them live the correct lives they corripel themselves tp 
live, because THEY KNOW THE RULES OF LIFE^ Narrow 
gates and hapd wayei 

It's true in business. No one in thQ business de- 
mands more-of himself than the boss does. If he does 
not, the business soon goes to smash. It's the outfil^ 
that can hold itself most steadily in line that sur- 
vives. Ask your banker. He's watched them go downl 
' It's true everywhere else. Those who are able to 
govern themselves find liberty at its best. Those who 
are unable to keep their word, play the game according 
to the rtoles, and- dictate their own attitude, become 
• the victims of life, and miss everything except trouble. 
Seven times nine is sixty-three j two molecules of 
t hydrogen and one of oxygen combine to produce water j 
four tones in an exact ratio of vibration result in a 
perfect chord. All these are exacts No special consid* 
] eratlon, no variations for old times sake, no extra 
, privileges betwee^n friends. God is absolutely ijraparial. 
The ws^ is hard "and strict J But it leads to life. That 
is the way all the great ones have arrived^ No hunting 
lor short ^ciits, easy ways out, alibis, or evasions. 
And you will forget the hardness when you have found 
I life,~Seleqted* 


ELECTION: (Continued from page 197). 
persecuted Isaac who was the promised son, Esau was 
a "profane" person, which means worldly or unspiritual. 
His outlook was worldly and not after things eternal • 
He evidently knew of God's choice that Jacob was to be 
the ruler and progenitor of the promised seed, but felt 
that he had the seniority and would have the preeminence 
regardless of the Word of God, 

The quotation from the Old Testament in Rom^ 9^13* 
"Jacob have I love, but Esau have I hated, is cited 
from the prophecy of Malachi, 397 B.C., about 1300 - 
years after the time of Jacobs and Esau, and concerns 
the decendants of Esau and their violence against the 
nation of Israel j more of which may be learned from the 
prophecy of Obadiah. Pharoah, like many other heathen 
rulers, called himself "the son of heaven" and exalted 
himself above God. He like the^ king of Babylon (Isa.lU) 
was a symbol and representative/the devil (E^k. 29 & 30) 
and was cruel and oppressive of God<s people* and sat 
taskmasters over them to afflict them. Therefore God ; 
"raised hojn up" to the highest position of authority 
in the greatest kingdom of the world at that time, to 
make the world acqiiainted with the one God of heaven 
and earth, and to make provision for his chosen people 
of whom Christ the Redeemer would come. 

In oxir atudy of the doctrine of election, we must 
begin with God and trust ^jim for his gqpdness and good- 
willtoward his creatui*es, which he has abundantly dem*- 
onstrated in creation and tlie provision for their happi- 
ness. And also remember that there is a devil who by 
lying and deceitful means seeks to alienate God's child- 
ren £rom his love, and cause them to believe that he is 
not good. But the spectacle of Christ on the cross will 
forever prove God's supreme loye to all mankind, and 
justify him in his judgments upon the wicked^ and his 
grace to his obedient children^ 

What if God, willing to shew his wrath, and to make 
his -power known, endured with much longsuffering the 
vessels of wrath fitted to destruction: And that he 
might make known the riches of his glory on the vessels 
of mercy, which he afore prepared unto glory, EVEN US, 
THE GENTILF^. Romans 9s22-2Ja ~ D.F,W. 


The members of the Old Brethren Chxirch, Salida, 
Calif,, expect— the Lord willing— to hold a communion 
meeting November 1st, beginning at 10 o'clock A»M, 

A hearty Invitation is given to all of like precious 
faiths —Christie R* Cover, 

«■ W^^— M— 1 ^ I I I I H— M ^ ll-^^-^M^—— ^ \ I I -■ II II I — ^M—.^—* 

KEGESERATICN —(Continued from page 2i2t) 

attributes reqiiisite to render perfeot obedience to God# All 
he needs is to be induced to use these powers and attributes aa 
he ought* The words conversion and regeneration do not imply 
any change of substanoei but only a change of moral state cr of 
moral character* The teiTQS are not used to express a physioalf 
but a moral change* Regeneration does not express or. imply 
th** creation of any nevr faculties or attributes of nature > nor 

change vfhatever in the constitution of body or niind, I shall 
..^jiark further upon this point v^hen v/e come to the examination 
of the philosophical theories of regeneration before alluded to# 


Did you ever take an old pillow and dtimp it out 
Khen a strong wind was blowing? If you wo\ild try to 
gather up every feather that blew away when you eiriptied 
the bag^ it v;ould be inipossible; No matter how long 
you would try, you surely wouldn't get them all* 

The story is told of a certain mother who had her 
daughter do just that very thing. As the mother .and 
her daughter were making supper she repeated some -gossip 
she had heard at school that day. She thought her 
Mother would laugh at what she said. But instead, her 
mother's face grew very solemn. She did not know, what 
to expect next. Her mother went to the closet and got 
a bag of feathers. They went outside and dumped the 
bag of feathers out into the wind. Then her mother told 
her to gather up every one. Of course she said she 
couldn't. Then her mother replied that the gossip she 
had repeated is just like that bag of feathers. At one 
time it was in a bag, so to speak, but now it is spread 
all around. Her daughter got the lesson, arid from that 
day on she always tliought about the feathers before she 
repeated something she had heard. If everyone who re- 
peats gossip vjould think about the story of the feathers 
I'm sure theywouldn't repeat so much", — Selected, 

210 . -» ' THE PILGRIM 

(Condensed from the leotiiree of C» G. Finney, 1848) 


iND" CONVERSION. ^ ' , ' 

It Regeneration ia the term used by some theologians to exp- 
ress the divine agenoy in changing the heart ♦ With them regent 
eration does not include and imply the activity of the subject, 
but rather excludes it* These theologians, as \dll be seen in 
its place, hold that a change of heart is first effected oy the 
Holy Spirit ii^ile the subject is passive, vriaioh change lays a 
fo\mdation for the exercise, by the subject, of repentance, 
faith, and love* 

^ 2m The term conversion with them expresses the activity and 
turning of the subject, after regeneration is effected by the 
Holy Spirit. Conversion with them does not include or imply 
the agency of the Holy Spirit, but expresses only the activity 
of the subject* Vdth them the Holy Spirit first regenerates or 
changes the heart, after which the sinner turns or converts hira^- 
self# So that God and the subject work each in turn* God first 
changes the heart, and as a consequence, the subject aftervfards 
converts himself or turns to God* Thus the subject is passive 
in regeneration, but active in conversion. 

When we come to the examination of the philosophical theories 
of regeneration^ we shall see that the views of these theologians 
respecting regeneration result naturally and necessarily from 
their holding the dogma of constitutional moral depravity, vriiich 
we have recently examined* Until their views on that subject 
are corrected, no change can be expected in their views of tliis 


\m The original term plainly expresses and implies other than 
the agency of the subject. 

2* ^fe need and must asopt a tena that will express the Divine 

3. Regeneration is expressly ascribed to the *Holy Spirit* 

4. Conversion, as it implies and expressed the activity and 
turning of the subject, does not include and imply any Divine 
agency, and therefore does not imply or express what is. intended 
by regeneration* : 

5. As two agencies are actually employed in the regeneration 
and conversion of a sinner, it is necessary to adopt terms that 
will clearly teach this fact, and clearly distinguish between 
the agency of God and of the creature* 

6. The terms regeneration and conversion aptly express this 
distinction, and therefore should be theologically employed* 


1. The original term, with its derivatives, may be rendered, 
(l.) To beget* (2*) To bear or bring forth* (3./ To be begot-P 
ten* (4*) To be born, or brought forth* 

2f Regeneration ia, In the Bible, the same as the new4)irtii# 
3. To be bora again is the same thing, in the Bible use of 
the term, as to have a new heart, to be a new oreature, to pass 
from death xrnto life* In other woi*ds, to be bom again is to 
hare a new moral oharaoter, to beoome holy* To regenerate is 
to make holy* To be bom of God, no doubt expresses and inoluF- 
des the M^dne agenoy, but it also inoludea and eacpressed that 
Tdiioh the Divine agenoy is employed in effecting, namely, making 
the sinner holy* Certainly, a sinner is not regenerated -whose 
moral oharaoter is unchanged* If he were, how could it be truly 
said, that whosoever is born o^ God overcometh the world, doth* 
not commit sin, cannot sin, etc*? If regeneration does not 
imply and iriolude a change of moral character in the subjejot, 
how can regeneration be made the condition of salvation? The 
fact is, the term regeneration, or the being born of God, is 
designed to express primarily and principally the thing done^ 
that is, the maldhg of a sinner holy, and expressed also the 
fact, that God^s agenoy induces the change* Throw out the idea 
of what is done, that is, the change of moral oharaoter in the « 
subject, and he would not be born again, he would not be regenp-.^ 
ei?ated, and it could not be truly said, in, such a case, that 
God had regenerated him* 

It has been objectel', that the term really means and express- 
es only the Divine agency; ani, only by way of implication, 
embraces the idea of a change of moral character and of course 
of activity in the subject* To this I reply^ 

(l#) That if it really expresses only the Divine agency^ it 
leaves out of view the thing effected by Divine agency* 

(2.) That it really and fully expresses not oxay the Divine 
agency, but also that which this agency accomplishes* . 

(3*) The thing which the agency, of God brings about, is a 
new or spiritual birth, a resurrection from spiritual death. ^ * * 
the inducing of a new and holy life* The thing done is the j - 
prominent idea expressed or intended by the term* : . 

(4.) The thing done implies the turning or activity of the-^ ' 
subject* It is nonsense to affirm that his moral character is 
changed without any activity or agency of his own* Passive . 
holiness is impossible. Holiness is obedience ti> the law of : - 
God, the law of love, and of course consists in the activity of 
the creat litre* 

(5,) We have said that regeneration is synonymous, in the 
Bible, with a new heart* But sinners are required to make to 
themselves a new heart, which they could not do, if, they were ' ' ' 
not active in this change* If the work is a woiic of God, in 
such a sense, that He must first regenerate the heart or soul 
before the agenoy of the sinner begins, it were absurd and udf- 
just to require him to make to himself a new heart, until he ia 
first regenerated* 

Regeneration is ascribed to m^ in the gospel, which it . 
could not be, if the term were designed to express only th« 
agenoy of the Holy Spirit, •*Fpr though ye have ten thousand t 
instructors in Christ, yet have ye not many father; for ia • 


Ctiriet Jesus I have Iftegotten you through the gospel^"-! Cor#4:15, 

(6.) Conversion Is spoken of in the Bible as the work of 
another than the subject of it, and cannot therefore have been 
designed to express only the activity of the subject of it# 

(i*) It is ascribed to the word of God,-^"The law of the 
Lord is perfect, converting the soul: the testimony of the Lord 
is sure» making wise the simple*"— Ps .19: 7. 

(ii*) To roan, "Brethren, if any of you do err from the truth, 
and on^ convert him; let him know, that he i^ii oh, convert eth the 
sinner from the error of his way shall save a soul from death^ 
and shall hide a multitude of sins#"— James 5:19, 20, 

Both conversion and regeneration are sometimes in the Bible 
ascribed to God, sometimes to n^an, and sometimes to the subject; 
which shows cleai^ly that the distinction under examination is 
arbitrary and theolpgipal, rather than biblical* 

The fact is, that both terms imply the simultaneous exercise 
of both hviman and Mvine agency* The fact that a new heart is 
t»he thing done, demonstrates the activity of the subject; and 
the word regeneration, or the expression "born of the Holy 
Spiri,t," asserts ti^e Divine agency* 3?ha same is txn^e of conver- 
sion, or the ttirning of the sinrxer to God# God is said to turn 
him and he is said to turn himself # God dravro him, and he 
follows* In both alike' God and man arje both active, and their. 
activity is simultaneous* God works or draws, and the sinner 
yields or turns, or which is the same thing, changes his hearty 
or, in other words, is born again. The sinner is dead in tres- 
passes and sins* God calls on him, "Awalce thou that sleepest, 
and arise from the dead, and Christy shall give thee light.**— 
£ph* 5il4« God calls; the sinner hears and answers. Here am I* 
God says. Arise from the dead* The sinner pxits forth his active 
ity, and God draws him into life; or rather, God draws, and the 
sinner comes forth to life* 

(?•) The distinction set up is not only not recognized in the 
Bible, but is plainly of most injurious tendency, for two 

(ii) It assumes and inculcates a false philosophy of depravity 
and regeneration* 

(iit) It leads the sinner to wait to be regenerated, before 
he repents or turns to God» It is of most fatal tendency to 
represent the sinner as under a necessity of waiting to be pass** 
ively regenerated, before he gives himself to God* 

As the distinction is not only arbitraty, but anti-script\iral 
and injurious, and inasmuch as it is founded in, and is designed 
to teach a philosophy false and pernicious on the subject- of 
depravity and regeneration, I shall drop and discard the distinc- 
tion; and in our investigations henceforth, let it be understood, 
that I use regeneration and oon-veruxQU as synonymous terms* 


It is not a change in the substance of soul or body* If it 
were, sinners could not be required to effect J.t* Such a change 
would not constitute a change of moral character* No such change 
is needed, as the sinner has all the faculties and natural 

(Continued on page 209 #) 




. . . Persons thus divisted, were usually baptized by 
immersion, or dipping of their idiole bodies under water, 
to represent the death and burial and resurrection of 
Christ together; and therewith to signify their own 
dying unto sin, the destruction of its power, and their 
resurrection to a new life. There are a great many 
passages in the Epistles of St, Paul, which plainly • 
refer to this custom: Rom, 6:U, "We are buried with him 
by baptism; that like as Christ was raised up from the 
dead by the glory of the Father, even so we also should 
walk in newness of life," So again. Col, 2:12, "Buried 
with him in baptism, wherein ye are also risen with him, 
through the faith of the operation of God, who raised 
him from the dead," And as this was the original 
apostolical practice, so it continued to be the univer- 
sal practice of the church for many ages, upon the same 
symbolical reasons as it was first used by the apostles. 
The author of the Apostolical Constitutions says. 
Baptism was given to represent the death of Christ, and 
the water his burial, St, Chrysostom proves the resur- 
rection from this practice: For, says he, our being 
baptized and immerged in the water, and our rising again 
out of it, is a symbol of our descending into hell or 
the grave, and of our returning from thence, VJherefore 
St, Paul calls baptism our burial. For, says he, "we 
are bxiried with Christ by baptism into death," And in 
another place, When we dip our heads in water as in a 
grave, our old man is buriedj and when we rise up again, 
the new man rises therewith, Cyril of Jerusalem makes 
it an emblem of the Holy Ghost's effusion upon the 
apostles: For as he that goes doim into the water and 
is baptized, and surrounded on all sides by the water; 
so the apostles were baptized all over by the Spirit: 
the water, surrounds the body externally, but the Spirit 
incomprehensibly baptizes the interior soul. The four- 
th council of Toledo keeps to the former reason. The 
immersion in water is as it were the descending into 


the grave, and the rising out of the water a resurrec- 
tion. And so St. Ambrose explains it; Thou wast asked, 
Dost thou believe in God the Father Alinighty? And thou 
didst answer, I believe; and then thou wast iinmerged 
in water, that is, buried. It appears also from Epip- 
hanius and others, that almost all heretics^ who re- 
tained any baptism, retained immersion also. Epiphan- 
iu3 says. The Ebionites received baptism as it was 
practised in the church, but they added to it a quoti- 
dian baptism, immerging themselves in water every day. 
So the Marcionites wer^ guilty of many errors in other 
respects about baptism: they would baptize no persons 
but either virgins or widow, or unmarried men; they 
repeated their baptism three times; and introduced 
some other errors about it; bjit still the baptisms 
which they administered, were in this respect conform- 
able to those of the church, that they baptized by a 
total immersion, as Tertullian witnesses of them^ 
Other heretics, ^b the Valentinians, to their baptism 
by water, added another baptism by fire, which is men 
mentioned by Tertullian. But yet we find no charge 
brought against them for their first baptism, as if it 
were administered in any other way than by a total 
immersion* The only heretics against whom this charge 
is brought, were the Exinomians, a branch of the Ax'ians, 
of whom it was reported by Theodoret, that they baptized 
only the upper parts of the body as far as the breast. 
And this they clid in a very preposterous way, as Epip- 
hanius relates, \rith their heels upward, and there^ 
he^d downward. Which sort of men are called histopedes, 
or pederecto. Whence the learned Gothofred conjectures, 
that, in one of the laws of Theodosius, where it is now 
read Eunomiani spadones; it should be Eimomiani histo- 
pedes, which signifies men hanged up by the heels, as 
he proves from Pausanian, Pollux, Hesychius, Harpocra-^ 
tion, and others • So tha t these were the only men 
among all the heretics of the ancient church, that re- 
jected this way of baptizing by a total immersion in 
ordinary Qasi^s. 

Indeed the church was so punctual tp this rule, that 
we never read of any exception made to it in ordinary 


cases. But in two cases a mitigation of this rule was 
allowed, 1. In case of sickness and extreme danger 
of life. . Here that excellent rule, »*I will have mercy* 
and not sacrifice," was always allowed to take place. 
Therefore that which the ancients called clinic bap*- 
tism, that is, baptism by aspersion or spririklin^ 
upon a sick bed, was never disputed against as an un- 
lawful or imperfect baptism, though some laws were 
made to debar men who were so baptized, from ascend- 
ing to the dignities of the church, , 

— Bingham's Antiquiiies of The Christian Church. 


Speak the kind deed, do the Idnd act. ' 
Ere th^ year^ have onward sped| 

Give me all the love and sunshine 
\^ile I*m living, not vjhen dead. 

Tell me I have made life brighter. 

By the loving words I>ve saidj . . 

Tell me I have cheered and helped you 
Miile I'm living, not when dead. 

Oft the way is rough and lonely. 

And my wounded heart has bleUj 
Cheer me while the way is dreary. 

Love me now, not when I'ift dead. 

In the grave there is no heartache. 
We'll forget where sorrows* led, 
■ Speak some word of hope and comfort 
While I'm living, not when dead. 

Tell me I've been true and faithful. 

Tell me now, ere life is fled; 
In the grave I cannot hear you. 

Say it now, not when I'm dead, 

— Selected, 



Zechariah, the grandson of Iddo, the prophet, was 
called upon by the Lord and asked to tiarn and not be 
as his fathers, for they did not hear nor hearken unto 
the voice of tlie Lord, After this call for repentance 
the Lord caused him to have seven visions. The first 
of these he saw by night a man riding a red horse 
followed by red, white and speckled horses standing 
among the inyrtle trees. It was here the Lord promised 
his people through Zechariah that he would still com- 
fort Zion and choose Jerusalem for his people's resting 

In another vision he saw four horns which had scatt- 
ered Judah, Israel, and Jerusalem. He also saw the 
four caiTpenters which were sent to imitate and cast out 
the horns of the Gentiles, for they were to s-catter 

The man with the measuring stick was sent to measiii^e 
the length and breadth of Jerusalem for it shall be 
inhabited as towns without walls. Then saith the Lord, 
"I will be unto her a vxall of fire round about, and 
will be the Glory in the irddst of her." 

In the 6th chapter he speaks of a man whose name is 
"The Branch". This man shall build the temple of the 
Lord, and -shall bear the glory and shall sit and rule 
upon his throne. Those that are far away can come and 
live in this temple if they will diligently obey the 
voice of the Lord their God. Surely this man, "The 
Branch," is the Messiah. 

The 8th chapter is very impressive and comforting 
for the Lord says he will dwell in the midst of Jeru- 
salem, which is called the City of Truth. The old 
men and old women shall dwell in the streets of the 
city and the streets shall be full of boys and girls 
playing. How wonderfxilly different from the crowded 
city steeets we know today. 

What is the punishment for the people of Egypt who 
fail to keep the feast of tabernacles? Chapter lit. 

— James Graybill, Goshen, Ind. 


Vol. $ OCTOBEH, 1958 N0» 10 

""Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 

Lot HE COMES ;. 

hoi he oomea, with clouds descending^ 
Once for favored sinners slaan^ 

Thonsand thousand saints at t ending , 
Swell the triiunph of his train; 

Hallelujahl Hallelujahi 

Jesus now shall ever reign I . 

Ev'ry eye shall now behold him. 
Robed in dreadfal rnajestyi 

Those who set at nought and sold hira. 
Pierced and nailed him to the tree^ 

Deeply wailing^ deeply T^ailingi 
Shall the true Messiah see; 

Ev^ry island, sea, and mountain, 

Keav'n and eaiiih shall flee avifay; 
All v/ho hate him rnast, confounded. 

Hear the trump proclaim the day, 
CoLie to judguientl come to judgme4tl . 

Come to judgment! come away I 

Now redemption, long expected. 

Gee in solemn pomp appear i 
All his saints, by rrtan rejected. 

How shall meet him ixi the air. 
Hallelujah I Hallelujahl S 

S^e the d^y of God appeart . 

Yes-^Amenl Let all adore thee. 
High on thine exalted throne; 

Savior, take the pow^r and glory, 
Claim the kingdoms for thine ownl 

01 come quicklyl 01 come quicklyt 
Hallelujah, come, Lord, oomei 

— Charles V/esley 


THE PILGRfM is a religious magazine published monthly by Daniel F. Wolf in the 
interests of the memberi of The Old Brethren Church. Subscription rate: $1.50 per year. 
Sample copies sent free on request. Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


The answer to this question will be found in the 
answer to two other questions, viz: Which church? &X)d 
What tribulation? 

By, ''Which church?" we mean, The apostolic church?. 
The second and third century church?. The medieval 
(dark ages) church? The Reformation church?, or. The 
twentieth century church? 

And by "What tribulation?" we mean. The tribulation 
predicted by our Lord in Matt* 2l|.:21? The suffering of 
the »*woman" and "the remnant of her seed" under per- 
secution by the "dragon". Rev. chap. 12?, The "saints" 
Rev. chap* 13:7-10i lli:12,13?, or. The Woes and punish- 
ments of God upon the wicked, under the "trumpets and 
vials, Revp chaptsa 8,9>l6? 

These questions are raised by the school of prophet- 
ic interpretation in eschatology (last things) called 
the Pre-tribulation Rapture, which was introduced into 
Protestant Clriristianity about one hundred years ago by 
John Nelson Darby, founder of the Plymouth Rretlriren, 
and has been popularized in our time by some of the 
principle Bible institutes of America, and the Scofield 

To the Pre-tribulation Rapturists, All the events 
foretold in the Book Of Revelation, from the fourth 
chapter to the nineteenth are confined to a short 
period of time at the very end of this present age. 
But before any of these events take place, the Church 
will have been caught up and taken off this earth by 
the coming of the Lord as described in I Thesa^ -6,1 
To them, therefore, the "tribulation" spoken ox uy 
Jesus in Matt. 2^:21, refers specifically, and only, 
to these "last things" of this age. This belief and 
interpretation will be made clear by the following ex- 
tracts from an article written a couple of years ago 


by a good brothez* in another church publication. 

It has long been a question about the Churoh passing 
through the great tribulation, that is, when the judgment 
of God will be poiired cut upon* this present eTril world* 
Or, will the Chtiroh be raptured first to meet the Lord in 
the air? • • • By the Church, we mean the chosen body of 
belieTers in Christ — as in the Churoh at Ephefeus, of 
Smyrna, of Laodioea, etc*; it was the saints in the^e 
places idiich, constituted the Chtprch 

By the rapture, we mean the' sudden translation of all 
true belieTers of the body of Clirist* This incident is 
explained in I Thess, 4;16,17* . ♦ 

Let us neixt look up the word "Tribulation" to see -vdiat . 
it means* The Ivlaster Himself says in Matt* 24:21, **For 
then shall be great tribulation, such as was not since 
the beginning of the world to this time, no, nor ever 
shall be*" This terrible pexdod of time as described in 
Revelaticns, shall last seven years* * . it is that period 
in Rev* from chapters 4 to 19 knc^wn as the tribulation 
period* Search as you may, and you will not find thd 
Church mentioned in it. Then where is the Chturch? 

This, then, the Rapture, or taking away of the Churoh 
before the tribulaticn, is called the BLESS JGD HOPE. 
Nowj if the Church is to pass tlirough the tribulation, . 
as taught by some, then it is neither "blessed" n:.T 
is it a "hope" for the Church, but only a fearful look-, 
ing for the judgment which is to come upon the earth o 

This is a fair aiid typical statement of the Pre- 
ti^ibulation Rapture belief, and is valuable in the 
study of this question because it defines the "tidbu- 
lation" of Matt, 2U:21 (which is re-phrased to read, 
"THE great tribalation, '» and, "THE tribulation") as 
referring specifically and exclusively to those events 
which are yet to occui' in the very end of this age, 
"when the judgment of God will be poured out upon this 
present evil worldo" And, further, that it "shall last 
seven years ^" and the Church is novxhere referred to in 
Revelation from chapter ii to 19. 

First of all, in the consideration of this question, 
we urge a careful comparison of Matt, 2iij Mark 13, and 
Liike 21 1 which obviously are the accounts by different 
writers of the same "Olivet discourse" by our Lord in 
answer to the disciples questions regarding the deso- 
lation of Jerusalem and the temple, of his coming again, 


and of the end of the world. 

It is also important to notice that the phrase "THE 
great tribulation" is not found in Matt.'2l4 nor any 
other place in the Bible. The article "the" is not 
present J but verse 21 reads, "FOR TliEN shall be great 
trib;ilation." The words "for" and "then" relate the 
tribulation predicted by Jesus to the time and condi- 
tions described inj,Qtte'preceeding verses, \riiich has 
reference priinarily/oesolation of Jerusalem and Judaeaj 
the wars preceeding it, and the dispersion of their 
nation following it» But evidently has reference also 
to the unparalelled tribiaation which both" the Church 
and the nation of Israel would sixff er through the long 
ages from that time until the Lord«s return. For he 
says plainly, "Immediately AFTER the tribulation of 
those days" would appear his signs and coming in the 
clouds of heaven, and the: gathering together of his 
"elect" or chosen ones. 

This is made more clear in Luke 21:2U-27> which 
says, "And they shall fall by the edge of the sword, 
and shall be led away captive into all nations: and 
Jerusalem shall be trodden down of the Gentiles, until 
the times of the Gentiles shall be fulfilled. And then 
shall be signs in tlie sun and in the moon, and in the 
stars J and upon the earth distress of nations, with 
perplexity; the sea and the waves roaring; men's hearts 
failing them for fear, and for lookiQg after those 
things which are coming on the earth: for the powers 
of heaven shall be shaken. And THEN they shall see the 
Son of man coming in a cloud with power and great glory." 

■These things were spoken by Jesus before his cruci- 
fiction, and kO years before the destruction of Jeru- 
salem by ttie Romans.- And much of what was then a pre- 
diction is now history. For the history of the Church 
'and the nation of Israel^, both preceeding that. time, 
and from then to the present, answers accurately to 
. Jesus' predictions in his Olivet discourse*. Bu' ^^e 
Lord has not yet returned, ar^ the prophecy is ^auu yet 
entirely fulfilled. ; 

Jesus warned his disciples, while he was yet with 
them, that they woxold be persecuted and killed for his 
name's sake; "For if they do these things in tbe green 
tree, -fcdtat shall be done in the dry? Luke 23: 31. 


"Then shall they deliver you up to be afflicted, ai'id 
shall kill you: and ye ahall be hated of all nations 
for my name's sake. Matt, 2)4:9. 

The apostles sioffered these things as Jesu3 said 
they would, and also warned of persecutions that were 
to come J "For we must through much tribulation enter 
into the kingdom of God.'» Acts. lUs22a '»That we should 
suffer tribulationj even as it has come to pass, and" 
ye know," I Thess* 3:U» "For unto you it is given in 
the behalf of Christ, not only to believe on him, but 
also to suffer for his sake^ Phil, 1:29» "For if we 
be dead with him, we shall also live with him: if we 
suffer, we shall also reign with him, II Tim, 2:lljZ2, 
"Beloved^ think it not strange concerning the fiery 
trial which is to try you, as though some strange tiling 
happened unto you: But rejoice, inasmuch as ye are par- 
takers of Christ's sufferings j that, when his glory 
shall be revealed, ye may be glad also vdth exceeding 
joy.^" I Peter U:12,13. And so our question: Will the 
apostolic Church see the tribulation? is answered in 
these Scriptures and many others, by the apostles. 

If we ask the Second and Third century Church 5 It 
is written large in Crimson, that there were ten or 
more bitter persecutions of the Church in that age by' 
the Roman Eiiopire in an effort to exterminate it; where- 
in many thousands of Christians were toi^tured and kill- 
for their witness for Jesus* If we ask the middle ages 
and Reformation Chui^ch, "Will the Chui^ch see tho trib- 
lation?" The histories of those ages will tell us that 
nothing of equal intensity of cruelty and barbarity j^ 
and endurance of suffering, has ever been known, as yet, 
in the history of mankind, as the Chuch suffered under 
the persecutions of Papal Home, wherein it is estimated 
that there were ^^0^000,000 martyrs forthefatth of Jesus* 

Wtiat then is the answer of the Twentieth century- 
Church? What of the great intellectual attacks, against 
the Word of God and the Church, that has come out of the 
halls of learning of the "higher criticisms" (Modernism) 
and Skepticism, and Evolution that is taught to our 
children in the schools? And modern mass evangelisraj. 
and preaching of "non-essentials" in the Word of God? 
And spurious conversions without separation from the 
world, and accepting the obligations of discipleship? 

(continued on page 232) 


By J» I« Cover 

Dear Reader:— The conditions of life and death being 
of so much importance, and affecting u§ all so decieive- 
lyj may we pause to reflect, and perxise upon the fact of 
our conscious being, aware of conditions around us, and 
, also the truth that to us all. comes the time when we- 
lose consciousness of all conditions of this life, and. 
pass from this stage of existance* By divine plan and 
power of God we receive the benefits of the creation of 
our foreparents, Adam, and Evej made in the linage of God 
with power given them, and to propagate the human race; 
^SQ now we beholdinoxir own selves tlrie same life, and 
powers perpetually carried on, conscious of all other 
forms of life and matter that we behold, and so deepen- 
ing in touch and time, sensitive/ to our surroundings 
receiving and giving inpressions of travel through 
for good or ill. Man being created and given superior 
intelligence above all other creatures of this earth, 
having been given from the beginning, the power of 
choice, though choosing the way of sin, has ever been 
held responsible for their reactions to good or evil* 
God gave his laws to man that he be obedient and recleve 
blessing or disobedient and recieve the judgment of God 
as transgressors » So let us consider the subject and 
fact of 


^'And the Lord God formed man of the dust of the 
ground, and breathed into his nostrils the breath of 
life: and man became a living soul,> Gen. 2:7#" 

Here is first mentioned life in man. We are informed 
II Teess. 55 23, Man unites in three parts, body, soiil 
and spirit. The soul and spirit is the life of tlie body, 
causing it to function in all its mysterious and won- 
derful ways, and quickening the senses of seeir. ar 
ing smelling, tasting, and f,^eling, developing uox- 
•ttiought and speech. 

How wonderfxil then is this breath of life dwelling 
within the body as its house J Conscious of all surroun- 
ding conditions that God has intended that we e^qperience. 

THE PILGRBl - - 223 

How lovely were the surroundings in the garden of Edenj 
all harmonious, and to be enjoyed without annoyance or 
disturbance of any nature. The tree of life in tlie 
midst of' the garden, as was the tree of the knowledge 
of good and evil, Man was forbidden to partalce of the 
tree of knoifledge, but could partake of all other trees 
of the garden^ Gen. 2:l6. I am convinced that man did 
not partake of the tree of life in the Garden of Eden. 
They partook of the tree of knowledge and were condem- 
ned to death and were denied the opportunity to partalce 
of the tree of life being di»iven out of the garden of 
Eden, Genesis 2:22. 

Now the promise is: To him that overoometh will I 
give to eat of the tree of life which is in the midst 
of the paradise of Gos'i Rev. 2;?. It may have been 
about the same conditions in the garden of Eden. Upon 
proving faithful, man might have been permitted to 
partake of the tree of life and live forever. Because 
of disobedience to God's law in the beginning, man sin- 
ned and became subject to death by diseases, accidents, 
and old age all affecting the body one way or another 
tj.ll it is vinf it for life to dwell in the disolving 
house of this tabernaclec II Cor, 5:1 so God takes care 
of the breath of life, the soul and spirit according to 
his divine arrangement. 

life the gift of God most gracious. 

Sublime, and conscious power so precious; 

The breath of life into man blowing, 
Inspiritn all our way and going. 

The stream of life in bound and measure. 
Enters each heart for pain or pleasure; 

Began in Eden one fair mornihg. 

The work of God with grace adorning. 

Now man is body, soul, and spii^itj 
And all God's blessings may inherit j 

To live for God in true devotion. 

In all our being, thought and motion. 


But sin has brought the way of evil, 
ProiTrpted, and prospered by the Devil j 

Mankind now suf^fqrs for his sinning, 
The fate of all since the beginnings 

So life on earth comes to a closing 

Because of sin and God^s disposing) . . 
• ' A limit to our earthtirae seeing, ' 
An exit of this mortal being* 

— Star Route Box II60, Sonora, Calif ♦ 
• • • ■ Next; DEATH ___^ ^ ' 


In- the interesting accoxint "Which the apostle Paul 
gives of the Clir is tian armor in the Epistle to the 
Ephesians^ he mentions several instruments of defense, 
but only one offensive weapon. ' This is the sword of 
ttie Spirit, i, e., that which the Spirit gives • And 
lest there sliould be any doubt or question as to the 
nature of this weapon, the apostle proceeds at once to 
define it as the Word of God, i. e«, whatever he has 
spoken and put on record. 

This is the single weapon by which the believer is 
to pull down strongholds and bring every thought into 
the obedience of Christ, He may not^ he need not, use 
any other. Of it may be said >ihat David said of Goli- 
ath *s, there, is none like that. It pierces even to the 
dividing asunder pf so id. and spirit, and of the joints 
and marrow, and is a discerner of the thoughts and 
intents of the heart. Its teritper exceeds that of any 
Damascus blade, which was ever forged. No chain-mail 
can turn its edge or parry its tiirust. Or, to drop 
the figure, the Bible is the wisdom of God and the 
power of God, and therefore no adversaries car -^saj 
or resist it. It is not simply truth, but div ^ru;. . 
heavenly it its origin in its themes and in its treats* 
ment, and therefore to fight against it is like fight-* 
ing against ttie stars in their courses. Like the sun, 
it shines by its own light, and contains its own 
evidence, "tn opposition to all error, to all pretended 

THE PILGRny[ 22£ 

philosophy, to all false principles of morals, to all 
the sophistries of vice, to all the suggestions of the 
devil^ the sole, single and sxifficient answer is the 
Word of GodJ» 

In this statement all Christians professedly acqui- 
esce, yet, practically, they are often found to hold a 
different position. They resort to an arm of flesh • 
They substitute their own reasonings for God's asser- 
tions ♦ They lean upon human science. They obscure 
the truth by learned commentaries, as they crush it 
under the load of ancient traditions. They add so 
much explanation and discussion that the still small 
voice of the Spirit is lost in the clamor, tlany a dis- 
course is preached by orthodox and evangelical men 
which contains no words of Scriptiu^e save the text. 
Many an argument or appeal is addressed to impenitent 
men in public and in private, which, however just and 
pertinent in itself, does not bring home to the con- 
science the language of God as he uttered it. Many a 
family is trained on sound principles, and yet those 
principles are not habitually and professedly sustai^ied 
by divine authority as uttered in the Bible. In these 
ways the sword of the Spirit is defrauded of its due 
honox*; and even what is true does not have, its full 
force because it is not distinctly stated, and shown to 
be God"s truth expressed in his own Kords. 

Viiat an instui^ctive contrast is presented in the 
course of our blessed Lord, He, surely, was quite able 
to draw from independent stores, yet what honor he put 
upon the older Scriptui^es] To each of the successive 
temptations which Satan presented to him in the wilder 
ess, he prefaced his answer with the words, "It is 
written." When the Pharisees sought to perplex him in 
the question of divorce, his appeal was to the record- 
ed testimony of God in Genesis. When the Sadducees 
tried to entrap him with a difficulty on the subject of 
the resurrection, his answer began, "Ye do err, not 
knowing the Scriptures," and he refutfed them out of 
those Scriptures. His followers in all ages have been 
successful in silencing gainsayers and in winning 
souls for Christ in proportion as they have imitated 


his example, and been^ like Appollos^ "mighty in the 
Scriptures." One of the oldest and most revered pastors 
in this city stated, as the result of his life-long 
observation that when persons were converted under the 
preaching of tlrie Gospel, usually it was the words of 
Scripture cited in the sermon which arrested the atten- 
tion and led to the gracious result. Somehow^ the 
divine utterances, even though more or less veiled in 
a translation which as a human work is confessedly 
iiriperf ect, have a power which no other language can 
rival, A plain Christian was once engaged in a dis- 
cussion with a man w&ll trained in the Universalist 
controversy. The' opponent of eternal punishment mar- 
shalled his arguments in what he thought convincing 
-array, but, to his surprise, received to each of them 
but one and the same answer— "The wicked shall be turned 
into hell, and all the nations that forget God»" The 
believer stuck iituaovably to his text, till at last the 
confident reasoner, unable to resist the solemn reiter- 
ation of these weighty words, v/ithdrew in confusion 
and thereafter ceased to challenge discussion. It has 
been- found, too, by inissionaries among the heathen, 
that while a Cl:iristian literatiu^e is of great value as 
a help, yet^ the best tract for circulation is a portion 
of the inspired Word, faithfully rendered without note 
or comment. 

- It follows, then, that all working Christians should 
give their best attention to the matter ox learning to 
handle with ease and dexterity the sword of the Spirit^ 
The word of Ciur^ist should dwell in them richly— in t^e 
memory, the under staJicing and the heart. They should 
study it with the best human helps they can command,. 
but especially with prayer to its blessed author for 
his gracious- assistance. They should seek to get an 
ever increasing appreciation of its excellence, id so 
acquire a gi- owing confidence in its power as th' . ifioi 
of I'ighteousness, They need to be famjliar with its 
vast and varied stores, so as to be ablp to select at 
will what may appear best suited to the emergency. A 
successful swordsman neither beats the siir not strikes 
with the back of his weapon. The edge must be turned 


to the foe, and it must come to close quarters* But 
this cannot be accomplished by feeble, random and 
careless efforts. There is needed forethought, in- 
sight, steadiness. and the self-control which comes 
from acquaintance -with the matter in hand, A torrent 
of valuable Scripture quotations will fail where one 
single, well-chosen text would, like David's pebble, 
go straight to the .brains of the Philistine giant. 

Here, perhaps, the best guide is experience, VJhat- 
ever scripture a man finds coming home to his own soul, 
revealing himself to himself, speaking to his heart 
and his conscience, reveting its words on his memory 
and coming up again and again in his thoughts, that 
scriptui^e, he may be sure, will be a power- in his 
hands when applied to others. He can use it with a 
freedom, andassurance and a hopefulness which will 
cause the point to find its way into the joints of his 
opponent's harness. 

Finally, let the Christian at work remember that the 
same Being is the Maker of man aiid Maker of the Vford, 
and therefore both fit into each other ♦ The right 
key is not more exactly suited to the w-ords of a lock 
than the Scriptur'e is to the heart of man. Whenever 
fairly used, it must meet a response. Appearances 
may indicate otherwise and stout professions to the 
contrary may be made, but all the same God's word does 
not return to him void. It is, as the Epistle to the 
Hebrews says, "a discerner of the thought,*' a critical 
judge which erects its tribunal within the breast and 
there passes sentence even while the mouth is denying 
its validity or its application. Afterward, possibly 
long afterward, the result is seen in a heart bowed at 
the foot of the cross. We need a stronger, livelier 
faith in the Bible as truly God's Word, so as to wield 
the sword of the Spirit with greater vigor and con- 
stancy, never discouraged by apparent ill-success, but 
extremely confident that the final result will well 
repay all toils and sacrifices,— Gospel Visitor, 18 71 

The Salida communion date is November 1 and 2» 
Friends and neighbors are invited to be present. 



Forgiveness means that the quarrel is ended and hatred 
is displaced by love. 

It means that cooperation and fellowship have taken 
the place, of. strife and ill -will o 

It means that I have done all I can to make aiuends 
for my evil actions » 

My life^ which was vmder a cloud, is now in the light. 
^ If forgiveness does not do all this it is not geniiine 
forgiveness t • ' ^ 

This, however, is boat a small part of what forgive*- 
ness does. 

When God forgives sin. He not only makes an end of it; 
He transforms it into something good. 

Forgiven evil adds strength to God*s kingdom on earth. 

This central truth of the Gospel may be seen both in 
history and in nature. 

Joseph's brothers meant to destroy him, to put him out 
of their way forever; God used their act to save His 
people. That is the way God forgives evil. 

We love the Joseph story, not only because we hope 
that our troubles, like his, will have a happy end- 
ing; but also because we are sixre they will in God^s 
own good time and way. 

The death of Jesus is the world's worst crime; God has 
made it the world ^s most powerful redemptive force. 
That is \he way God forgives evil. 

You may see the principle at work in the soil. Cover 
it with foul, untouchable waste material, and in the 
course of a year or two God turns it into vegetables 
and fruits and flowers. 
Forgiveness is the miracle by which the worst becomes 
the best, foulness becomes fertility, ugliness be- 
comes beauty, death becomes life. 
FORGIVE, and you not only make your own life ci . ana 
strong; you add to the greatest of all miracles^ the 
transformation of evil into good. 

—A selected article in Oct, 19^7 Vindicator, 


By a Teeti^Ager 

I was quite yoimg when I faw my first movie— . orjly 
about eight. A picture of the initial scaling of Mo.wnt 
I Everest, the highest mountain in the world, had come to 
town, and irjy schoolteacher had written to my parents, ^ 
\ urging them to let. me -attend a special afterschool ■ ^ 
showing of this educational picture at the theater, . 
Reluctantly they agreed, and I went. 

It proved, however, that the Mount Everest pictiire 
was only one item on the program. The main feature 
was the story of a freckle-faced boy who broke his 
father ^s heart by running away from home and then had 
his own heat*t nearly broken when his father died, I 
remember how strongly I was moved by that pictxire. It 
'made a far greater impression on my mind than the educa- 
tional picture » I cried over it and decided that, as- 
for me, I never would do anything to hurt my father or^ 
mother » 

O'he thought came, "Movies can't be so bad, after 
all, when they give ine feelings of this kind," Many 
have used the same argument, "There are some really 
good pictures," they say, "Some films are very religi- 
ous." And this leads me to mention my first criticism 
of the movies, which is thcit they are 


Miat is that? Becaiise the goodness they teach is 
human goodness. They give the impresjsion that any 
young person can be good if he tries hard enough, "Aere- 
as the Bible teaches that the only righteousness accept- 
able to God is that which is produced in one's life 
{ through the redeeming vjork of Ctir;, No one can be 
jj good enough to enter heaven; each one must be "born 
\ again," the Bible says. But you will not find that 

Gospel message in the movies. 

Besides, there is always a mlxtxire. I have attended 
the theater hundreds of times and have seen some of the 
so-called "good" films, and I cannot remember a single ' 
program which did not have something on it that would 
violate a Christian's standards of purity, piety, and 

230 THE PILGRIM .,_.__^___ 


My second criticism of the movies is that they are 

It was through movies that I learned the ways of the 
world* I had been brought up in a Christian home and 
a good Sunday school, but when I reached by teens and 
started going to the movies regularly I fell in with 
very worldly companions and started to smoke, to dance, 
to keep late hours, and so on. My sister had the same 
experience. She had been genuinely saved and filled 
with the Spirit, and never had tasted the pleasures of 
sin until she began going to the movies; but it wasn't 
long until she was backslidden and deep in the things 
of the world— and now she is married to an unbeliever. 

We read: "All that is in the world, the lust of the 
flesh, and the lust of the eyes, and tlie pride of life, 
is not of the Father, but is of the xforld," When I 
read that verse after I v/as saved, I thought at once of 
the movies • In them are combined all three of these 
€:lements of that forbidden realm called "the world," 
Don't movies cater to the lust of the flesh— that is, 
to the desires of our carnal nature? Obviously they 
do. Do they cater to the lust of the eyes? Yes, they 
portray before the eye nearly everything an unsaved 
person desires to see. Do they foster the pride of 
life (ostentation, vain boasting or glory)? Surely 
they do; the gorgeous clothing, the luxujc^ious homes, 
the deeds of heroism that are shown in the movies create 
a love of display. 

Of all things that can be considered worldly, I am 
convinced that the movies come first. And God says: 
"Yoimg men, 'love not the world, neither tiie things 
that are in the world. If any man love thq world, the 
love of the Father is not in him, ' " 

The tlriirci thing I would like to mention about movies 
is that 


I was in bondage to the movies for several years, 
\intil I was converted, I was in my teens when they got 
their grip on me, I worked at a grocery store after 
school and on Saturdays, This gave me my own spending 


money, and it seemed I coiild not go to the show often 
enough. Sometimes I neglected my job in order to go* 
Often I skipped school. When Mother asked where all 
my money was going, I lied; then I stole money so that 
I could go to the show without digging so deeply into 
my earnings. I hated to lie and steal, but I did it 
for the sake of the movies. That shows how they fasci- 
nated me I , ■ 

It is easy to slip into a movie, sit doxm in com- 
fort, and quit thinking. For two hours the movies will 
do your thinkding for you. It is a complete excape 
from reality. It appeals both to the lasiness of the 
human mind and the \inwillingness of human nature to 
face the grim realities of life here and- hereafter. 

I loved the movies. Mien I was saved they were tlie 
hardest thing I had to give up, but, I knew beyond a 
shadow of doubt that I could, not go on living for .Christ 
and at the same time feeding upon the Cfia.'ion of the 
movies. So I quit the movies— for the. sake of my 
example, yes, but primarily for my own spul'-s sake. 
As I went on to ioiow the joy, the victory, ' the thrill 
of a life surrendered to the Lord, I lost all desibe 
for the movies e The new life crowded 'out the old. 

Though the Lord delivered m^ from the: fascination 
of the vovies, the. effect left:. upon my mind and- heart 
was not undone immediately a " For the' movies ■' • 

It is here I t alee my strongest criticism* The movies 
did more to corrupt my thinl<:ing and provoke temptation 
than any other influence upon my life. I do not be- 
lieve any teen-age young person can sit through hund- . 
reds of Hollywood's lust-l^en dramas, as I did, and 
fail to get a perverted outlook along sexual lines. 

My life was in the formative stage: and by going to- 
the movies I exposed it to the devil, who laid hold 
upon those natural instinct^ which God has put in every 
young person and did his worst to pervert them. It 
was only through the mercy of God that I was saved be-^ 
fore I got too deepijVin sin or married an unsaved 
girl. I know the effect the movies had on. me. I know 
how I had to battle .^gainst wrong thoughts, because of 


them. I know how hard it was^ after I was saved, to 
think only on "whatsoever things are pux*e, iidiatsoever 
things are lovely"— things in which there is "any 
virtue," as the Bible says we must do» I know how 
worldly wise they made me, how they crowded Clirist 
out, how they brought me under bondage, how they led 
me to lie, to steal, to harbor wrong thoughts in my 

But the past cannot be undone. Only the future can 
be changed, and I hope that by writing these lines I 
may help spare other teen-agers from having to learn 
by bitter experience the harmful effects of the movies. 

-.Herald of Truth, June 1958. 

THE TRIBUUTION: (continued f3-,om pag^ 221) 
. Has there been no Apostacy or falling away in our 
time? like the great Apostacy when the Church made 
league with the Roman Enipire in the time of Constantine, 
and herself succeeded to its throne of World Enpire? 

Are we ready to affirm that the Chui^ch, with the loss 
of her children to the world, is not in tribulation now? 
Or will we say, with tlie church of Laodicea, "I am rich, 
and increased with goods^ and have need of nothing? 
Are we sure that the Church is all in America, and that 
there has been no persecutions and martyrdoms for the 
faith of Jesus in other parts of the world. in this age? 

Are we sure that the hoxir of temptation is not al- 
ready upon all the world, to try them that dwell upon 
the earth? Or that the Second Beast of Rev. 13:11-17 
who doeth great wonders and miracles to deceive them 
that dwell upon the earth, who seems to be the same as 
that Wicked of II Thess. 2:8-10, whose coming is after 
Satan with all power and lying wonders, and with all 
deceivableness in them that perish, is not here now and 

Por more than nineteen hundred years, the Church has 
passed through Great Tribulation, and if it can be es- 
tablished that she is not in tribulation now, or that 
the tribulation is nearly ended; then indeed the coming 
of the Lord must be near. For, "in those days, after 
that tribulation, . , . shall they see the Son of man 
coming in the clouds with great power and glory." 



(Condensed from the lectures of C« G# Finney, 1848) 


It has been said that regeneration and a change of heart are 
identioala It is important to inqtdre into the scriptural u.^e 
of the term heart* The term, like most others. Is used in the 
Bible in Yarious senses* The heart is often spoken of in the 
Bxhle, not only as possessing moral character, but as being 
the source of moral action:, or as the fountain from -which good 
and evil actions flow, and of course as constituting the foun- 
tain of holiness or of sin, or, in other words still, as cono)-. 
•-rehending, strictly speaking, the ^yhole of moral character. 
But those things which proceed out of the. mouth come forth 
from the heart; and they defile the man^ For out. of the heart 
proceed evil thoughts, murders, adulteries, fornications, 
thefts, false mtness, blasphemies*"— J/^tt*, 15:18, 19* "0 
generation of viperr., hovf can ye, being evil, speak good 
things? for out of the abundance of the heart the mouth spealc- 
eth« A good man out of the good treasure of the heart bring- 
eth forth good things: and an evil man out of the evil treasure 
bringeth forth evil things ^"—1/atto 12:34, 35* WUen the heart 
is thus- represented as possessing moral character, and as the 
fountain of good raid evil, it cannot uiean,-* 

1* The bodily organ that propels the blood, 
2c It cannot mean the substance of the soul or mind itself: 
substance cannot in itself possess moral character* 
3a It is not any faculty or natural attribute* 
4* It cannot consist in any constitutional taste, relish, 
or appetite, for these cannot in themselves have moral 

5u It is not the sensibility or feeling facility of the 
mind: for we have seen that moral character cannot be predict- 
ed of it» It is true, and let it be understood, that the term 
heart is used in the Bible in these senses, but not iishen the 
heart is spoken of as the fountain of moral action© Mien the 
heai^t is represented as possessing moral character^ the word 
cannot be meant to designate any involuntary state of nlndp 
For neither the substance of soul or body, nor any involuntary 
state of mind can, by any'possibility, possess moral character 
in itself. The very idea of moral character implies, and 
suggests the idea of, a free action or intent ion<, To deny 
this, were to deny a first truth* 

6* The term heart, -when applied to mind, is figurative, 
and means something in the mind that has some point of resemb- 
lance to the bodily organ of that ^larae, and a consideration of 
the function of the bodily organ will suggest the true idea of 
the heart of the iiand» The heart of the body propels the vital 
current, and sustains organic life* It is the fountain from 
which the vital fluid flows, from i^ich either life or death 
may flow, according to the state of the blood. The mind as 
well as the body has a heart which, as we have seen, is re- 


presented as a fountain, or as an efficient propelling influence^ 
out of Ti^xch flows good or evil, according as the heart is good 
or evll» This heart is represented, not only as the source or 
fountain of good and evil, but as being either good or evil in 
itself, as constituting the character of inan, £^nd not merely as 
being capable of moral character* 

It is also represented as something over which we have con- 
trol, for which we are responsible, and vrhich, in case it it 
wicked, we are bound to change on pain of death. Agains the 
■heart, in the sense in "vdiich we are considering it, is that, 
the radical change of which constitutes a radical change of 
moral character© This is plain from lfe.tthew 12:34,35, and 15: 
18,19, already consider ed# 

7«' Our own consciousness, then, must inform us that the 
heart of the mind that possesses these characteristics, can be 
nothing else than the supreme ultimate intention of the soul. 
Regeneration is represented in the Bible as constituting a 
radical change of character, as the resurrection from a death 
in sin, as the beginning of a new and spiritual life, as con- 
stituting a new creature, as a new creation, not a physical ji 
but a moral or spiritual creation, as conversion, or turning to 
God, as giving God the heart, as loving God with all our heart, 
and our neighbor as ours elves » Now we have seen abtmdantly, 
that moral character belonfjs to, or is an attidbute of, the 
\iltimate choice or intention of the soul« 

Regeneration then is a radical change of the ultimate inten- 
tion, and, of oourr.e, of the end or object of life a We have 
seen> that the choice of an end is efficient in producing ejiecu- 
tive volitions, or the use of means to obtain its endc A selfish 
ultimate choice is, thei^ef ore, a wicked hearbp out of Mtich 
flows evary ev:Ll; and a benevolent ultimate choice is a good 
heai't, out of whic)i flows every good and commendable deed* 

Regeneration, to have the characteristics ascribed to it in 
the 2ible, must consist in a change in the attitude of the mil, 
or a change in its uliimate choice, intention, or preference; a 
change from selfishness to benevolence; from choosing self- 
gratification as the supreme and ultimate end of life, to the 
supreme and ultimate choice of the highest well-being of God 
and of the universe; from a state of entire consecration to self- 
interest , self-indulgence, self-gratification for its own sake 
or as an end, and as the supreme end of life, to a state„ of 
entire consecration to God^ and to the interests of his kingdom 
as the supreme and ultimate end of life. 


1. The necessity of regeneration as a condition of salvation 
must be co-extensive with moral depravity. This has been shown 
to be universal among the unregenerate moral agents of our race. 
It purely is impossible, that a world or a universe of unholy 
or iselfish beings shotxld be happy. It is in^ossible that 


heaven should be made up of selfish being a« It. is intuitively 
certain that -without benevolenoe or holiness no moral being 
can be ultimately happy ♦ Mthout regeneration, a selfish soul 
can by no possibility be fitted either for the employiBents, or 
for the enjoyments, of heaven. 

2* The Scriptures expressly teach the universal necessity of 
regeneration* "Jesus answered and said unto him, Verily, verily, 
I say ^into thee, Exicept a man be boim again, he cannot see the 
kingdom of God*"— John 3;3» "Tor in Clirist Jesus neither cir^ 
Cfumcision availith any thing, nor unoiroumsision, but a new 
or eat ur e • "— Gal ^ 6 ; IS-t 

1» The Scriptures often ascribe regeneration to the Spirit 
of God» "Jesus answered. Verily, Verily, I say unto thee, 
Eooept a man be horn of water and of the Spirit, he cannot enter 
into the kingdom of Godo That which is bom of the flesh is 
flesh; and that lA^xich is bom of the Spirit is spirit*"— -John 
3:5,6* "Miioh were born, not of blood, nor of the will of the 
flesh, nor of the will of man, but of God >"— John ltl5«^ 

2» We have seen that the subject (person) is active in regen- 
eration, that regeneration consists in the sinner changing; his 
ultimate choice, intention, preference; or in changing from 
selfishness to love or benebolence; or, in other words, in 
turning from the supreme choice of self-:;^ratn.fioatlon, to the 
supreme love of God and the equal love of his nei^^hborg Of 
ootirse the subject of regeneration must be an agent in the work# 

3« There are generally other agents, one or more human beings 
concerned in persuading the sinner to turn* The Bible x*eoognizes 
both the subject and the preacher as agents in the work# Thus 
Paul says: "I have be(|otten you through the gospel •" Here the 
Same word is used v/hich is used in another caso, yAxeve regenei*i* 
ation is ascribed to God» 

Again: an apostle says, , "Ye have purified your souls by obey- 
I ing the truth." Here the work is ascribed to the subject* 

There are then alv/ays two, and generally more than two agents 
1 employed in effecting the vrork» Several theologians have held 
' that regeneration is the irork of the Holy Spirit alone* In 
! proof of this they cite those passages that axcribe it. to. God* 
% But I might just as lawfully insist that it is the work of man 
alone, and quote those pas li ages that ascribe it to man, to sub- 
stantiate my position. Or I might assert that it is alone the 
work of the subject, and in proof of this position quote those 
> passages that ascribe it to the subject. Or again, I might 
' assert that it is effected by the truth alone, and quote such 
passages as the following to substantiate by positions "Of his 
own will begat He us with the word of truth, that we should be 
a kind of first-^fruits of his creatures*"— James 1:18. "Being 
born again, not of corruptible seed, but of incorruttible by the 
word of God, which liveth and abideth forever*"-^! Peter 1:23* 


TRINE IMMERSION - .' ' . '' 

But I must observe further, that they not only ad- 
niinistered baptism by iBimersion under water, but also 
repeated this three times, Tertullian speaks of it as 
a ceremony generally used in his time: V/e dip not once^ 
but three times, at the naming every person of the 
Trinity, The same is asserted by St. Basil, and St. 
Jerom, and the author under the name of Dionysius, vjho 
says likewise, that it was done at the distinct mention 
of each person of the blessed Trinity. St, Ambrose is 
most particular in the description of this rite: Thou 
wast asked, says he. Dost thou believe in God the Fa- 
ther Almighty? And thou repliedst, I believe, and wast 
dipped', that is, buried. A second demand was made, 
Dost thou believe in Jesus Christ our Lord, and in his 
Cross? Thou answeredst again, I believe, and wast 
dipped a Therefore thou wast bux'ied with Christ. For 
he that is buried with Chx*ist, rises again with Christ. 
A third time the question was repeated. Dost thou 
believe in the Holy Ghost? And thy answer was, I be- 
lieve. Then thou wast dipped a third time, that thy 
triple confession might absolve thee from the various 
offences of thy former life. Two reasons are commonly 
assigned for this practice, 1, That it might represent 
Christ >s three days* burial, and his resurrection on 
the third day. We cover ourselves in the water, says 
Gregory Nyssen, as Christ did in the earth,, and this 
we do three times, to represent the grace of his re- 
surrection performed after three days. In like manner 
Cyril of Jerusalem and the author of The Questions upon 
the Scripture, under the name of Athanasius. Thus like- 
wise Pope Leo among the Latins: The trine immersion is 
an imitation of the three days' burial, and the rising 
again out of the water is an image of Christ rising 
from the grave. 2, Another reason was, that it might 
represent their profession of faith in the holy Trinity, 
in whose name th^y were baptized, St, Austin joins 
both reasons together, telling us there was a twofold 


inystery signified in this way baptizing. The trine 
immersion was both a symbol of the holy Trinity, in 
^ose name we are baptized, and also a type of the 
Lord^s buriial, and of his resurrection on the third day 
from the dead* For we are bxiried with Christ by bap- 
tism, and rise again with him by faith. St. Jerom 
makes this ceremony to be a symbol of the Unity as well 
as the Trinity.. For, says he, we are thrice dipped in 
water, that the mystery of the Trinity may appear to be 
. but one: we are not baptised in the names of Father, 
Son, and Holy Ghost, but in one name, which is God. 
And therefore he adds, that though we be thrice put 
xxnder water to represent the mystery of the Trinity, 
yet it is reputed but one baptism. The original of 
this custom is not exactly agi^eed upon by the ancients. 
Some derive it from apostolical tradition; others, from 
the fii^st institution of baptism by owr Saviour; whilst 
others esteem- it only an indifferent circumstance or 
ceremony, that may be used or omitted, without any 
detriment to the sacrament itself, or breach of any 
Divine appointment. Tertullian, St. Basil, and St. 
Jerom, put it arrlong those rites of the church, which 
they reckon to be handed down from apostolical tradi- 
tion. St. Clirysostom seems rather to make it part of 
the freest institutioni. For he says, Chrict delivered 
to his disciples one baptism in tl'iree iimiierslons of the 
body, when he said to them, "Go, teach all nations, 
baptizing them in the narae of the Father, and of the 
Son, and of the Holy Ghost." And Theodoret was of the 
same opinion: for he charges Eunomius as making an in- 
novation upon the original institution of baptism, 
delivered by Christ and his apostles, in that he made 
a contrary law, that men should not be baptized with 
three immersions, nor with invocation of the Trini- 
ty, but only with one immersion into the death of 
Ctoist, Pope Pelagius brought the same charge, against 
some others in liis time, who baptized in the name of 
Christ, only with one immersion, which he condemns as 
contrary to the gospel comjnand given by Christ, who 
appointed every one to be baptized in the name of the 
Trinity, and that vdth threeimmersions, saying to his 


disciples, "Go, baptize all nations, in the name of 
the Father, Son, and Holy Ghost," And this was so far 
esteemed a Divine obligation by the Authors of the 
Apostolic Cannons, that they order every bishop or pres- 
beter to be deposed, who should administer baptism not 
by three immersions, but only one in the name of Christj 
because Christ said not, Baptize into n^ death, but. 
Go, baptize all nations in the naiae of the Father, Son, 
and Holy Ghost," 

It is plain, all these writers thoxight this a necess- 
ary circumstance from our Saviour's institution. And 
the Eunoxnians, who first rejected this, are cordemned 
by Theodoret and Sozomen, as making a new law of bap- 
tizing, not only against the general practice, but 
against the general rule and tradition of the church, 
— Bingham's Antiquities Of The Christian Church, 


Dear Lord, Thou art the true and living vine, .. 
Grant me to be a fruitful branch of thine; 
May that life-strength which come alone frpm thee. 
Be manifest from day to day in me. 

Let strength from thee through all my being flow. 
That I in thee may daily live and grow; 
Yea, let me constantly abide in tiiee. 
That I may do the work 'bhou hast for me. 

Apart from thee I could not live one day. 
For I would surely err and lose ir^r way; 
Let thy free grace mj every need supply. 
For without thee I soon woxold wither— die. 

Help me to spend my life to thy name's praise. 
That I at last may see thy lovely face; 
01 grant that I in thee and thou in me. 
May sweetly live to all eternity, • . 

— Selected. 



It is easy enough to be steady and cool. 

When others must suffer the blow. 

It is easy enough to establish the rule 

By which other people should go | 

But the test of a man and the proof of his creed 

Is not the advice that he gives. 

Nor the wisdom he utters to others in need, 

But soley the way that he lives. 

The cheat often warns the young boy to be true. 
There are sinners who preach against sin. 
There are smug men who talk of the right thing 

to do, 
Yet they ^11 trample down honor to win. 
There are thousands who know what is noblest 

cind best. 
Yet they fall in the heat of the strife 
Forgetting, when standing face front to the test. 
That the best sort of preaching is life^ . 

The finest of .sermons are those that men live. 

The greatest of lessons are learned 

From the sterling exaniples of truth that men give. 

And the unuorthy joys 'they have spurned. 

For vain are the words' of your counseling fair. 

And lost are your messages true^' 

Unless day by day in your dealings they square 

Four ways to the things that you do. 

You must live as you say you want others to live. 

You must set an example of truth, 

You must back with your deeds the advice that 

you give 
For keen are the bright eyes of youth. 
And they see what Age fancies at times is unseen, 

• They know what age thinks is unknown; 

I The one way to win them to lives that are clean 

Is to have a clean life of your own. 

— Selected. 



In the first chapter the word of the Lord is once 
again being put before the children of Israel by 
Malachi as it is done often times through the Bible. 
Here He is warning about the Divine Worship Profaned 
by Greedy Priests. The Lord says that^ a son honoreth 
his father, and a servant his master, if then I be a 
father where is mine honor? Yet they don't seem to 
understand the importance of it. 

In the second we find that the skeptics is soon 
to be convinced of the great power of God, He says 
that, "if ye will not hear, and if ye will not lay it 
to heart, to ^ive glory onto my name I xirill send a 
curse upon you. There seems to be more evj.dence here 
that we can not hide anything from our "Maker ft'* 

In the final chapters it speaks of God's messen- 
gers coming with a refining fire and to the ones that 
are true and faithful to Him, the blessing that will 
come from the windows of heaven. And also the. penalty 
. for the wicked, 

— Roger Skiles, Anderson, Ind, 

Read in chapter 1:8, how the people offered 

unholy sacrifices, 
Chapters35l6,17 shows tiiat there were yet 

some who feared the Lord, 
Chapter 1|:6 how an Elijah-like messenger 

saves the earth from a curse. 
Who is the "messenger of the covenant" in 

chapter 3:1? 
What is the "great Day of the Lord spoken 

of 14al, htS and Joel 2:31? 

• • -—Editor, 


VOL. $ NOVEMBER, 1958 NO. 11 

""Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 


As I sail o'er life's wide ocean. 

Speeding to eternity; 
Christ, the One who never slumbers. 

Will my trusty Pilot be. 

Hidden rocks I'm not alarmed at, 
Neither fear the bar and sand; 

For I've given o'er the tiller. 
To the Pilot's steady hand. 

Then through sunshine, rain or teiopest. 

In the darkness or the day; 
Tho\;gh there be no track or pathway, 

Yet tlie Pilot knows the way. 

Are you drifting, surely drifting. 
O'er life's wild and trackless sea? 

Christ is calling o'er the billows. 
He ycur Pilot wants to be. 

If you'll listen to his pleading. 

Though you see no port in sight; 
He through simple faith will show you 
Bright and clear, the harbor light, 
— Selected by Stella FL Flora 
Nappane e , Indiana 


THE PILGRIM h a religious magazine published monthly by Daniel F. Wolf in the 
interest! of the members of The Old Brethren Church. Subscription rate; $1.50 per year. 
Sample copies sent free on request. Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 

By Richard D. Skiles 

"Enter into his gates with thanksgiving, and into 
his courts with praise, be thankful into him and bless 
his name"— Surely chaistian people have many things to 
be thankful for. Also the season of thanksgiving is 
twelve months out of the year instead of just the next 
to the last Thursday in November * However it is a 
gracious prif ilege to live under a government that has 
set aside one day out of the year as a national day of 
thanksgivings In looking ba^ck into the early history 
of the United States we find tlie settlers were coifiing 
to tliis country due to religious oppression in their 
homeland. They had great faith to set out on the high . 
seas for distant shores unknown to them. They suffered 
severely from want, sickness, and lack of protection 
from the severe winters, but they never forgot their 
Lord, * Even thouigh their losses were heavy after the 
first winter, they gathered together and had a thanks- 
giving celebration^ Today we as a nation hold to the 
tradition of the early Pilgrims, 

Tliere is however a failing in the modern version of 
thanksgiving day. Thanks can only truly and success- 
fully be offered to our Lord by born again christians. 
How can tlie wicked, sinful person estranged from God 
do justice to thanksgiving day? The only thing for 
the unregenerated soxil is repentance, which must pre- 
deed thanksgiving et all . It is also doubtful whether 
the majority of the world and many so called christians 
know the meaning of the words ^ thank you'. We are 
living in a society in- which » thank you^ is often 
heard. We habitually say thank you for everything. 
However it is sad to say it is merely a form and the 
meaning comes from and goes no deeper than the sound 
of the words, "With their mouths they draw nigh to 
me but their heart is far from me. The sincere 
christian says 'thank you Lord' simply because his 


heart is overflowing with gratitude. Possibly the 
desire and sincere feeling in the heart is the true 
gratitude offered to God^ We repeat^ this is a con- 
stant feelihg in the heart of the christian and not a 
yearly occurance. If we are truly born again we can- 
not refrain from bursting forth in thanksgiving to 
God for the innumerable blessings we recieve daily » 
On the other hand -if wa as christians f eel^ that be- 
cause we become pious and go to church on Thandsgiving 
Day^ Christmas Day, and Easter Sunday, we are glorify- 
ing our Lord, We fear we are lacking the true love 
which would bring gratitude into our hearts daily. 

We so often become burdened down with our daily 
cares that we scarcely find time to let ourselves 
evaluate the goodness of God that envelopes us. We 
are limited to sixty minutes in an hour in this era, 
which we call time^ We are so prone to do the things 
pertaining to this life first, and if any time remains 
perhaps we will use it for glorificatuin and praise 
to Goda This is certainly the reverse of the situation 
which should exist. Also when we become ill or \anable 
to function correctly physically, we are then willing 
to look to God for help and thank him for past bless- 
ings. Do we not think that God also likes strong, 
healthy, physically fit individuals in his service? 
How beautiful to see the physically perfect youth 
giving their young lives in sei-vice to the Lord! God 
wants the service of the old, the middle aged, and 
also the vigorous youth. There is nothing quite as 
inspiring as the energetic young person who is born 
again and truly loves his Lord* 

There is another failing in our modern day thanks- 
giving celebration which is more difficult to deal 
with since it has found its way into the customs of 
nearly all people. We look forward to the celebration 
of the day itself and fail to realize the significance 
of why the day was originated and set aside« The town 
turkqy, the pun5>kin pie, etc. Is this all that thanks- 
giving day means to us? The fact of the matter is, 
that these holidays which have a religious source are 
so commercialized that it is very difficult to extract 

2kk TH£ PILGRIM ; . 

the true meaning* Many young children, if asked what 
Thanksgiving Day means to them, would answer, due t« 
lack of clriristian teaching, the enjoyment of the 
celebration of the day itself. The present existing 
'conditions with the majority of us is not conducive 
to sincere genuine thankfulness. It has been said 
that poverty is the author of thankfulness and pros- 
perity infringes upon it. The schools and 'colleges 
are fast extracting the precious little religious 
teachings that were originally taught and replacing 
them with insidious theorieso The very stage when 
the young mind is normally seeking a philosophy' of 
life is when these theories are rejccteda And without 
the precious knowledge obtained through early christian 
teaching, they readily absorb these absurd ideas. One 
of the main efforts of modern higher education is to 
keep the mind occupied at all times and never allow 
the individual any time to himself in which he can 
quietly meditate and search out the genuine truths. 
However a society such as this still insists on the 
celebration of Thanksgiving Day et all, as they see 
fit. Are we as chx'istians willing to follow along? 
Let us keep a true sense of values. The thanksgiving 
celebration, in moderation, is far from wrong if we 
keep the christian goal in view. This season as we 
are enjoying- the comlort of our homes and the plenty 
of the land let us not forget the people of the world 
that are less fortunate then we, 

^2123 High St-,, Oakland 19^ Calif. 


By J, I, Cover 

Death soon followed hard after life. Eve by par- 
taking of the tree of knowledge of good and evil, 
offered the forbidden fruit to Adam who knowingly . 
partaking transgressed God's decree, "In the day that 
thou eatest thereof thou shaLt sui'ely die. Gen, 2:17f 
aM recieved the sentence of death, "For dust thou art^ 
and unto dust shalt thou return," Satan had question- 
ed God's first law, and decievingly said , "Ye shall 


not surely die: for God doth know that in. the day ye 
eat thereof then your eyes ahall be opened* and ye shall 
be as God's knowing good and eviiy Gen, 3;U^5> directly 
contradicting God^s word and adding inducement to par- 
take of the forbidden fruity 

The decree of death did not dissolve the soul and 
spirit, but the whole man was affected by it, sweat, 
toil, and tears, and also at the dissolution of the 
bodyi the spirit and soul must leave the body and appear 
before God naked and houseless o 

On the day of sentence to death, the seeds of death, 
disease and decay vjere planted in man that could bring 
a destructive change, that we may write of later » As 
living beings are subject to influence by and to 
surroundings] so in opposite comparison, death closes 
our earthly existance, the soxil and spirit ceases from 
active labor and awareness of eai'thly things, entering 
into a i^assive changed condition. 

The prospect of death is ever before mankind, "It 
is appointed unto Man once to die, but after this the 
judgment, Heb, 9:27, This fearful prospect has dis- 
tiorbed man to gloomy doubts, and the distresses of 
pain, diseases, and many ailments, and brings on a 
continual warfare in the body that in time grows weaker 
and finally sucumbs, ceases to be in conflict. Death 
hung over all a dark and final curtain, only dimly 
lighted by the promises of God, that were conditioned 
upon a Redeemer, 

Millions died without hope; others hoping, longing, 
groaning for a better day, though shrouded in mystery, 
and darkened by the idolatrous religions of ages past, 
and still e^ctant. 

Death, natural death of the body reigned a dark and 
fearful spectre-- the soul inactive to the better and 
higher ways of virtue, sunk to a low level of sin and 
depravity; dead in trespasses and sins, Eph. 2:1. From 
this hopeless state, it is now possible to become "dead 
indeed unto sin, but alive unto God through Jesus Christ 
o\ir Lord, Rom, 6:11, A terrible result of sin is the 
desire, and deed to kill as Gain did to his brother 
Abel, Wars on national acale have been so destructive; 


millions have died in tMs manner ^ Man who must die 
hastens the death of others, pushing them to eternity 
and in tiarn is pushed over the same brink of woe and 
despair. I'rue it is that a part of mankind have no 
fear of death live in faith and trust, peace and joy, 
looking forward to life beyond the grave, and to those 
death has a different meaning— a release from all the 
fears of the future. 

Though we may overcome disease and live on, we are 
led on to old decaying age. So disease, accident, and 
old age follovj hard after, health, survival, and youth. 
Jesus "hath abolished death, and hath brought life and 
immortality to light through the gospel, II Tim. 1:10« 
which is called The Narrow Way. 

Tho way af death and darkest night, 
Pursues the round of life ^.nd light J- 

As day and night revolTe apaoe^ 
So death engulpha the hum^m raoe# 

So round and round the Tfriieel of time, 
God nilea the mot i ens so sublime; 

Though death has been a reign of fear. 
Its doom is set, its end is near. 

The s^on of life shines clear and bright. 
Beholds the nations gloomy plight; 
Jesus has brought to death bt-^und raoe^ 
The message of redeeming graoe. 

What though disease attacks our framel 

And YTe be halt or blind or lame I 
The power of God so wide of range* 

Can bring a wonderous glorious change # 

• . The accidents of way and nm,, 

Man kills another sun to sun; 
By cxniel methdss, thoughtless plays^ 
Or careless driving on Highways. 

Death anywhere, earth, sea, and sky; 

We live awhile, and then must fly^ 
Away to where God has a place. 

For beings of the hunan race* 

Old age creeps on halting and slow. 
The house is crumbling, soon imist go; 

As soul and spirit fly away. 

Dust unto dust, and clay to olay# 

6-Star Route Box 1160, Stnora, Calif. 
Next* The Narrow Way 



Webster's unabridged dictionary says that the word 
"tribulation" comes from a Latin word which means "to 
press or afflict," meaning, "distress or suffering 
resulting from oppression, persecution, afflictions, 

It is not the purpose of this writing to attempt 
to prove that the Chiu^ch WILL go through the "tribu- 
lation;" for it is a widely known and terrible fact 
that the Church HAS BEEH IN "great tribulation" for 
the most part of the more than nineteen hundred years 
of her earthly pilgrimage, and has a vast axTay of 
Worthy ilartyrs of every age, f^om her beginning, who 
"were slain for the Word of God, and the Testimony 
which they held*" These may well be the ones "whose 
voices cry from under the alter, saying, "How long 
Lord, holy and true, dost thou not judge and avenge 
our blood on them that dwell upon the earth? Rev^6:9-ll, 

Therefore the only question left for investigation, 
here, is, VJhether tlie Church in our time, or in the 
end of this age, will see any more tribulation, or 
suffer Martyrdom and be killed as their brethren were 
in other ages. And how much, and in what way, the 
prophecies in Matt, 2U and those in Revelation are 
related? how much of what was then prediction is now 

It is certain that great and important end-time 
events were prophesied in both Matt, 2it and the book 
of 'Revelation, which are not yet fulfilled. But it is 
also important to recognize that very considerable and 
important parts of Jesus* "Olivet discourse" as recor- 
ded in Matt, 2l|, Mk, 9s and Luke 21; and John <s vision 
on Patmos, as recorded in Revelation, vjhich was then 
future, is now history. The Olivet discourse was kO 
years before the fall of Jerusalem (70 A. D.), and 
Revelation is thought to have been written about 90 
A. D,, or about 20 years after Jerusalem was destroyed 
by the Romans, 

For some eighteen hundred years, the Church believed 
that the visions of St, John while on Patmos was a 


fore-gleam and fore-warning, in picture language, of 
the long and bitter struggle between the Chui'ch and 
her enemies J The Dragon— Boast power, already begun 
in Johns tiiae with the Roman Enpire (for he says, "I 
am your brothar and companion in TRIBLfLATION), later 
with Papal Rome, and lastly with some form of religi- 
ous-civil tyranny, representing the combinvjd powers of 
the Dragon, Beast, and False prophet in the end of 
this age , out of which would emerge the "man of sin," 
"whom the Lord will destroy with the brightness of his 

Thus the book of Revelation opens with the declara- 
tion that it is a revelation of Jesus Christ to his 
serv<ants "of things which must SHORTLY COiffi TO PASS." 
And the Seor is instructed to "iTjrite the things which 
thou HAST SEEN, and the things WHICH AiiE, and the 
things which SHALL BE HEREAFTER," 

In Revelation we arc told of two kinds of suffer- 
ings, imposed by entirely different agencies or powers, 
upon two classes of people: One class are the 
"brethren" and "saints" and "Martya^s," vrho are perse- 
cuted and killed by the di^agon-beast power, because 
they "keep the commandments of God, and have the testii 
mony of Jesus Clirist." Chapters 6:11; 7:lUj 12:17; 
13:7-10; lU-12, 13, The other class are the wicked 
iirpenitent sinners, upon whom the most terrible 
punishments and plagues are inflicted by the decrees 
of Alrrdghty God, by ndghty angels, under the "trumpetsi 
and "vials" as described in chapters 8,9^ and 16 » 

Thus the SAINTS are PERSECUTED by the DEVIL; but 
the WICICED arc PUNISHED by the decrees of ALMIGHTY 
GOD,— An important distinction which should be kept 
in mind in the study of this subject. 

For wise reasons, God has riever shielded his people 
from persecutions and tribulation inflicted upon them 
by Satan in an effort to overcome them, as witnessed 
by the children of Israel in Egypt; Job; the prophets; 
and the apostles and martyrs of Jesus Qhrist. He did 
not even protect his own Son from the^ insults and 
blasphemies and cruel scourging and death which sinnerj 
and the devil inflicted upon him« 


No place in the Scriptures is it said or indicated 
that the BLESSED HOPE of the Church is to escape perse- 
cution and tribulation. But Jesus said, "Blessed are 
thoy which are persecuted for righteousness ScJce: for 
theirs is the kingdom of heaven." And, "Blessed are 
ye, when men slr^all revile you, and persecute you. And 
say all manner of evil against you falsely, for my 
names sake. Rejoice and be exceeding glad: for great 
is your reward in heaven." Matt, 5slO-12, 

The apostle Paul said, "We glory in tribulation also: 
knowing that tribulation worketh patience; and patience, 
exp'^ricncej and experience HOPE: and hope maketh not 
ashamed; because the love of God is shed abroad in our 
hearts by the Holy Ghost which is given unto us." Rom, 


Thus God does not protect his children from the 
assaults of Satan, but he gives them power and grace to 
overcome them. And so in Rev. 7:9-17 John saw an 
innumerable multitude of all nations, and kindreds, . 
and people, and tongues, who had come out of "great 
tribulation;" ascribing "Salvation, and Blessing, and 
Glory, and wisdom, and Thanksgiving, and honour, and 
power, and Mght, unto God and the Lamb forever and 
ever,>" It is not stated in Revelation where the saints 
will be at the time of the plagues under the trunpets 
and vials, but we have no fear or reason to believe 
that God will siiff ur any of them to be tormeiuted with 
any of those plagues, which are remarkably similar to 
the plagues which God visited upon the Egyptians by 

It is worthy of our notice in the relation of these 
events, that the Israelites remained in Egypt until 
after the slaying of the first-born, which was the last 
and most terrible of all the plagues, yet none of the 
children of Israel suffered any of the punishments 
which God put upon the Egyptians for their crimes. 
But it IS important to remember, here, that though 
God protected his people from the plagues in Egypt, he 
did not prevent the Egyptians from inflicting cruel 
servitude and afflictions upon them; even after he had 
begun to deliver them. Perhaps many of them died under 


their bxirdens. 

The claim that the book of Revelation from the 
l|th to the 19th chapter was not written for or to the 
Church seems strange and unsubstantiated, in view of 
the fact that in the opening of the vision John was 
told, "what thou seest, write in a book, and send it 
unto the seven churches which are in Asia. And in the 
closing chapter it is said, "I Jesus have sent mine 
angel to testify mto you these things IN THE CHURCHES I' 
Why would the "book" be sent to "the churches" if the 
main part of it was not written for, nor, about the 

The opening scenes of Chapter 12 are obviously 
historical, because the "woman" and the "man child" 
and the attempt of the dragon to devour the child as 
soon as it was born, must certainly refer to the birth 
of Christ, and the cruel attempt of king Herod to kill 

lie believe the "woman" can and does represent 
Israel under the Old Covenant, and the Church of Jesus 
Christ under the New Covenant, The Virgin Mother of 
Jesus was one of the faithful remnant of Old Covenant 
Israel, And when Jesus established his Church it 
coxisisted of a remnant seed of Old Covenant Israel, 
who were "born again" of the Spirit on Pentccostj the 
birthday of the Church. 

The Church therefore, like Christ her head is the 
seed of the woman, begotten in Christ by the Spirit— 
the mastery of God in the flesh being repeated viz: 
A virgin mother begetting children viithout an husband 
or the seed of man. "But Jerusalem which is above is 
free, which is the mother of us all. For it is 
written. Rejoice thou barren that barest not; break 
forth and cry, thou that travailest not: for the 
desolate hath many more children than she which hath 
an husband." Gal. ii:26,27j Isa. 5U:l-i3. See also Heb. 
12:22; Rev.21:2,9>10. 

In this respect it is of great intersst to know 
that Mary the mother of Jesus became a member of His 
Church, which is also called his body. Acts. l;!!^. 


"And the dragon was wroth with the woman, and went 
to make war with, the reirinant of her seed, which keep 
the commandments of God, and have the testimony of 
Jesus Christy" Rev^ 12!l7« Mio but the Church would 
have the testimony of Jesus Christ? 

Rev. 19 is a proper sequel and description of the 
glorious ending arid victory of Christ and his church 
over all of her enemies, as described in the p]^'eceed- 
ing chapters from first to the last.^D. F. W» 


Raging, rioting Greeks in the stadium of Ephesus 
could not terrify himj into the arena he determined to 
go to address the milling mob, A powerful Roman gov- 
ernor could not awe him; he reasoned of righteousness, 
temperance, and judgment to come. Blood-thirsty 
Judeans could not intimidate himj he traveled to Jeru- 
salem, took a dreadful beating, and then made his de- 
fense to his coxintrymen, let, along with his boldness 
in dealing Trdth unregenerate humanity he shed tears of 
love and compassion. 

Who was this man of dauntless courage who traversed 
the rugged terrain of Europe and Asia at peril of 
death "to warn every one night and day with tears"? 
Indeed, it was he who had turned the world upside 
down, Paul, the apostle of Jesus Christy It was he 
upon rested a tremendous responsibility: that of pro- 
claiming throughout the world the only message which 
woiild save men, the message that "Christ had died for 
the sins" of all mankind. This Gospel must be pro- 
claimed to all while yet there was time, for a terrible 
destiny awaited those who should fail to obey it. For 
was not Christ to appear with His mighty angels "in 
flaming fire taking vengeance on them that obey not 
the gospel of the Lord Jesus Christ"? Small wonder 
that he exclaimed: "Woe is unto me, if I preach not 
the gospeli" Small wonder that he "ceased not to warn 
every one night and day with tears." 

Tears of paternal love fpr his churches; tears of 
anguish and pain for those who rejected Christy How 


he must have wept as he wote: "I have great heaviness 
and continual sorrow in my heart o • .my heart's desire 
and prayer to Qod for Israel is that they might be 
saved." This cortpassion was the compassion of his 
Saviour Jesus Christ, Had not Christ on His triumphal 
journey^ surrounded by a joyous multitude, beheld the 
city of Jerusalem and wailed over it,, "If thou 
hadst known, even thou, at least in this thy day the 
things which be long unto thy peace, but now they are 
hid from thine eyes"? Over the obstinate unbelief of 
the Jews, st^emingly unconcerned about the destruction 
and woe facing them in time and eternity, Jesus hc?jd 
wept» -As Ke, too, knuw the awful consequences "of un- 
beliuf, Paul therefore had not "ceasea to warn evury 
one night and d'ly viith tears*" From the days of Paul 
onward, there have be^^n Christians down through the 
centuries who have had the same compassion. 

Where, in the Christian church, are there tears^ 
today? Are men no longer facing the reality of an 
eternal destiny? Where then is there compassion mani- 
fested in weeping? \\Ihere is the compassion of a Paul? 
Happily, in the days of Paul compassionate weeping 
for souls did not have to meet the disapproval at 
naturalistic psychologists, who themselves do not 
accept the Christian faith. But who none-the-less do 
attempt to describe the Christian experience, and who 
place their s-tamp of disapproval on any display of 
religious emotion, 

\*iat has brought about this disapproval upon the 
expression of einotion, against the direct command of 
God: "weep with them that weep"? Might present-day 
psychology have its roots in a pragmatism whose values 
are "defined in terms of human (unx'egenerate man) 
welfare and happiness, to the exclusion of the super- 
natural and the future life? Only the things which 
produce pleasant feelings are acceptable to the 
psychology of modern man. As a consequence, normal 
Christian emotion is rejected because it is unpleasant 
to unregenerate man. 

Why should the Ciiristian church heed this humanistic 
psychology which belittles the compassion of our Lord? 



Why not return to 'the New Testament standard of love 
expressed in the compassion of Jesus, and later Paul? 
This need not lead to the crowd hysteria and ajjto- 
hypnosis of extrendsts in the past| it should rather 
H give legitimate outlet to the eifiotional lifu of Christ- 
f ians* Men in this modern age are emotionally starved j 
note the attention given to jaszy radio programs, 
thrilling movie pictui^cs, and the like, ni^n of the 
world seemingly need an outlet for their emotions « 
Should Christian ministers or laymen, then, be stig- 
m^itized for showing some warmth of feeling and compas- 
sion? After all, Christianity is a life or death 
matter* This is no child ^s play. A terrible respons- 
ibility rests on the Christian Church to maku known to 
all the vTorld the Gospel of Jesus Christy lAlhon the 
church, tiu^ough prayer and repentance, awakens to a 
l^uiler realization that souls are being lost eternally, 
she will be impelled by comfjassion to go forth ^ Weep- 
ing tears of love and tenderness she will go forth 
more earnestly to win for God the souls of men^ 
^ ^June 1958, Herald of Truth, 

• . . REAIi FAITH . ' 

Durmng the reign of Jehoshaphat, of Judah, a 
powerful coalition of heathen armies max^ched against 
him, JehoBhaphat called ai:i. the people of Judah to- 
gether. They congregated in the temple. The king 
prayed to God for help. »0 our God, wilt thou not Judge 
them? for we have no might against this company that 
Cometh against us; neither know we wh^t to do: but our 
eyes are upon thee," II Chron, 20:12, 

After the prayer, the Spirit of God came upon a man 
named Jehaaiel and caused him to prophesy, Jahaziel 
described the location of the enemy forces and foretold 
that God would fight against and defeat the cj^emy^ 
Jehoshaphat did not wait until the victory to praise 
God for it J he fell down on his fac-. and worshiped 
right' there. Next morning as the Judaeans marched out 
meet the foe, they phanted a hymn of triumph^ As far 
as they were concerned, the battle was already over. 
That is real faith. —Selected, 



(Condensod from the lectures of C» Gt Finney> 1848) 


1© We mast oonstantly recognize the faot^ that saints and 
sinners have precisely sirailiir constitutions and constitutional 
susoeptibilitiesp and therefore that many ttdngs are oornmon 
to both© What is ooinnon to both cannot^ of course^ be an 
evidence of regeneration© 

2,1 That no state of the sensibility has any moral character 
in itself© That regeneration does not consist in, or imply, 
any physical change what ever ;> either of the intellect, sinsi-» 
bility, or the faculty of willo 

3o That the sensibility of the sinner is susceptible of 
every kind and degree of feeling that is possible to saints* 

4r The same is true of the consciences of both saints and 
sinners, and of the intelligence generallya 

5.^ The inq-aixy is. What are evidences of a change in the 
ultimate intenticm? Wliat is evidence that benevolence is the 
naling ohoioo^ preference, intention of the soul? It is a 
poain question^ and demands, and may have, a plain answer^ 
But so rnuoh e tot prevails as to the nature of regeneration^ 
and- oonsoquontlvy as to -what are evidences of regeneration, 
that we need patience, discrimination;, and perseveranoei and 
withal candor- to get at the truth upon this subjeoto 



I-o J r- plain the t thoy may bo alike, in -vAatevcr does not 
consist in^ or nooe^^sarxly proceed frora^ the attitude of their 
wil:L.; that is, in whatever xa constitutional or involuntary. 

For example:— !• They may both desire their own happinesst 
This dtasiie is constitutional, and, of course, ooixmon to bith 
saints ^nd dinners a 

2 a They may both desire the happiness of others© This also 
is conatitutional, and of course comnon to both saints and 
sinners J There is no m:^ral oliaracter in these desires^ any 
more than there is in the sesire for food and driiik« That men 
have a natural desire for the happiness of others, is evident 
from the fact that they manifest pleasure when others are 
^^VPy^ unless they have some selfish reason for envy, or un- 
less the happiness of others is in some way inconsistent with 
their own» Thejr also manifest uneasiness and pain when they 
see others in irasery^ unless they have some selfish reason 
for desiring their misery^ 

3» Saints and sinners may alike dread their own misery, 
and the misery of others© This is strictly constitutional, 
and has therefore no moral character. I have known that very 
wi Diced men, and men who had been infidels, when they were 
couvinoed of the truths of Christianity, raaitifested great 
concern about their families and about their neighborsj and, 
in -ine instance, I heard of an aged man •f this description 
who, when convinced of the truth, went and warned his neigh- 


bora to flee from the -wrath to oome, avovdng at the same time 
his oonviotion, that there was no mercy for him, though he 
felt deeply concerned for other^ Such like oases have repeat- 
edly been mtnessed. The case of the rich man in hell seems 
to have been ane «f this description, or to have illustrated 
the same truth* Although he knew his own case to be hopeless, 
yet he desired that Lazarus shotild be sent to -warn his five 
brethren, lest they also should come to that place of torment* 
In this case and in the case cf the aged man just named, it 
appears that they n<it <cily desired that others shotild avoid 
misery, but they actually tried to prevent it, and used the 
.means that were within their reach te save them* 

Let it be understood, then, that as both saints and sinners 
.constitutionally desire, not only their own happiness, but also 
the happiness of others, they may alike rejoice in the happi- 
ness and safety of others, and in converts to Christianity, and 
may alike grieve at the danger and misery of those who are 
unoonverfced* I well recollect, when far from heme, and. while 
an inq>enitent sinner, I received a letter from my youngest 
brother, informing me that he was converted to God» He, if 
he was converted, was, as I supposed, the first and the only 
member of the family who then had a hope of salvation^ I was 
at the time, and both before and after, one cf the most care- 
less sinners, and yet on receiving this intelligence, I 
actually wept. for joy and gratitude, that one of so prayerloss 
a family was likely to be saved. Indeed. I have repeatedly 
laicwn sinners to manifest much interest in the conversion of 
their friends, and express gratitude for their conversion, 
although they had no religion themselves* These desires have 
no moral character in themselves* In as far as they control 
the will, the will yielding to impulse instead of the law cf 
the intelligence, tliis is selfishness* 

4* They may agree in desiring the triumph of truth and 
righteousness, and the suppression of vice and error, for the 
sake of the bearings of these tilings on self and friends* 
These desires are constitutionrJ and natural to both, under 
certain ciroirnistanoes-* Mien they dc not influence the will, 
they have in themselves no- moral character; but when they 
influence the \d.ll, their Selfishness takes on a religious 
type* It then manifests zeal in promoting religion* But if 
desire, and not the intelligence, controld the will, it is 
self isliness notwithstanding* 

5* Moral agents constitutionally approve of i^at is right 
and disapprove of what is wrong* Of course, both saints and 
sinners may both approve of and delight in goodness* I can 
recollect weeping at an instanve of whxxt, at time, I supposed 
to be goodness, -vrfxile at the same time, I was not religious 
myself© I have no doubt that wicked men, not only often are 
conscious of strongly approving the goodness of God, but that 
they also often take delight in contemplating it* This is 
constitutional, both as it respects the intellectual approba^- 


tion^ and also as it respeots the feeling of delight* It ia a 
great na stake to suppose that sinners are never conscious of 
feelings of oomplaoenoy and delight in the goodness of God« 
The Bible represents sinners as taking delight in drawing near 
to him© "Yet they seek me daily ^ and delight to know ray waysi 
as a nation that did righteousness, and forsook nrst the ordi- 
nance of their Gcd: they ask of me the ordinances of justice; 
they take delight in approaching ti Godo"— Isa»56s2o **And lo, 
thou art unto them as a very lovely song of one that hath a 
pleasant voice > and can play v/ell on an instrument J for they 
hear thy words, hut they do them not^"— lfeek# 33:32« 

.6» 6<i Saints and sinners may alike not only intellectually 
approve, but have feelings «f deep complacency in, the oharao— 
tera of good men** sometimes good men of their own time and of 
their acquaintance, but more frequently good men either of a 
former age^ or^j if of their own ago, of a distant country^ 
The reas'm is thisj good men of their ovm day and neighborhood 
are very apt tc* render them eneasy in their sins; to annoy 
them by l:heir faithftd reproofs and rebukes d This offends 
thum^ and ovoroomes their natural respect for goodness^ But 
vho has xvjt observed the facty that good and bad man ujiite in 
praifilngj, admiring, and loving, —so far as feeling is concern 
ncd-'g.od men of by-gono days^ or good men at a distance, 
wtiose life and rebukes have annoyed the wicked in their own 
nejgiioorhood? The fact is, that moral agents, from the laws 
of thjlr being, necessarily approve of goodness wherever they 
witness ito Mii3.titudes of sinners are conscious of this, and 
supuose thr.t this is a virtuous feelings It is of no use to 
deny J that they ^sometimes have feelings of love and gratitude 
to God.) and of respect for, and complacency in good men* They 
often have those feelings, and to represent them as always 
having feelings of hatred and of opposition to God and to good 
men, is sure either to offend them, or to lead them tp deny 
tlie t:cnith3 of religion, if they are told that the Bible teaches 
thlso Otc again, it may lead them to think themselves Christ- 
ians, because they are conscious of such feelings as they are 
taught to believe are peculiar to Christians, Or again, it 
may lead tnem to think themselves Christians, because they 
are conscious of such feelings as they are taught to believe 
are peculiar to Christians » Or again^ they may think that, 
although they are net Christians, yet they are f ar. Srom being 
totally depraved, inasmuch as they have so many good desires 
and fee].ingSa It should never be forgotten, that saints and 
sinners may agree in their opinions and intellectual views 
and judgments a Many professors of religion, it is to be f ear*^- 
ed^. have supposed religion to consist in desires and feelings^ 
and have entirely mistaken their oYm character© Indeed, 
nothing is more common than to hear religion spoken of as 
consisting altogether in mere feelings, desires, and emotions* 
Prof ess ore relate their feelings, and suppose themselves to 
be giving an account gi their religion* It is infinitely 
important, that both professors of religion and non-prof es sera 
«hould underet^d more than most of them do of their mental 


THE PILGRm ' 2$1 

constitution! and of the time nature of religion* Multitudes 
of professors of religion hrive^ it is to be feared, a hope 
founded altogether upon desires and feelings that are purely 
constitutional! and therfore both saints and sinners* 

\ 1% Saints and s inner s agree in this, that they both dis— 

I approve of , and are often disgusted with^ and deeply abhor. 
1 sin. They oannot but disapprove of sin» Neoesaity is laid 

upon every moral agent, "whatever his charaotor may be, by the 1 
*^ I9.W of his being, to condemn and disapprove of sin* And often 
j the sensibility of sinners , as well as of saint a, ^ is filled 
mth deep disgust and loathing in vieT-v of sin* I know that 
representations the direot opposite of these are often made* 
Sinners are represented as universally having oomplaoenoy in 
sin, as having a constitutional craving for sin, as they have 
for food and drink^ But such representations are false and 
most injurious* They contradict the sinner's consciousness, 
and lead him either to deny his total depravity, or to deny 
the Bible, or to think himself regenerate. As was shown when 
upon the subject of moral depravity, sinners do not love sin 
I for its ^own sake; yet they crave other tilings, and this leads 
to prohibited indulgence, which indulgence is sin. But it is 
not the siiifiilness of the indulgence that was desired* That 
might hnve produced disgust and loathing in the sensibility, 
if it had been considered even at the moment of the indulgence* 
For example t suppose a licentious man, a drunkard, a gambler ^ 
or any other wicked man, engaged in his favorite indvagenoe, 
and suppose that the sinfulness of this indulgence should bq 
strongly set before his mind by the Holy Spirit* Ho might be d 
deeply ashanied and disgusted with himself, and so much so as 
- to feel a great conten^t for himself, and feel almost ready, 
were it possible, to spit in his own face* And yet, unless 
this feeling becomes more powerful than the desire and feeling 
wtiioh the mil is seeking to indulge, the indulgence will be 
persevered in, notwithstanding this disgust* If the feeling 
of disgust should for the time overmatch the opposing desire, 
the indulgence will be, for the time being, abandoned for the 
sake of gratifying or appeasing the feeling of disgust* But 
this is not vii'tue. It is only a change in thefcarm of selfish- 
ness* B'oeling still governs, and not the law of the intelli- 
gence* The indulgence is only abandoned for the time boin^, 
to gratify a stronger impulse' of the sensibility. The will, will 
of course return to the indulgence again, i^en the foaling of 
fear, disgust, or loathing subside. This, no doubt, accounts 
.. Cor the multitudes of spurious conversians aometimes witnessed. 
Sinners are convicted, fears awakened, and disgust and loathing 
excited. Those feelings far the time become stronger than 
their desires for their former indulgences, and consequently 
they abandon them for a time, in obedience, not to the law of 
God or of their intelligence, but in abedience to their fear, 
disgust, and shame. But when conviction subsides, and the con- 
' sequent feelings are no more, these spurious converts "return 
like a dog t^ his vondti and like a sow that was washed to hor 
wtllowing in the ndre*"— (t« be continued) 




The forbearance of God with his covenant people, 
who had crucified their own Saviour, at last reached 
its limit, James the Just, the man who was fitted, if 
any could be, to reconcile the Jews to the Christian 
religion, had been stoned by his hardened brethren, 
for whom he daily interceded in the temple; and with 
him the Christian community in Jerusalem had lost its 
inportance for that city. The hour of fearful judg- 
ment drew neaTo The prophecy of the Lord approached 
its literal fulfillment » 

Under the last governors, Felix, Festus, Albinus 
and Florus, moral corruption and the dissolution of all 
social ties, but at the same time the oppressiveness 
of the Roman yoke, increased every year* After the 
accession of Felix, assassins, the "Sicarians'* (from 
sica, a dagger) armed with daggers and purchasable for 
any crime, endangering safety in city and country, 
roamed over Palestine* Besises this, the party spirit 
amongst the Jews themselves and their hatred of their 
heathen oppressors rose to the iriost insolent political 
and religious fanaticism, and was continually inflamed 
by false prophets and Messiahs, one of whom, for 
examjjle, according to Josephus, drew after him thirty 
thousand men. At last in the year 66, under the last 
procurator, Gessius Florus there began an org.anised 
rebellion against the Romans, but at the same time a 
terrible civil war also between the zealots and the 
conservatives, as well as between different parties of 
the revolters themselves. The Christians, remembering 
the Lord's admonition (Matt. 2U: 15), forsook Jerusalem 
and fled to the town of Pella beyond the Jordan, in 
the north of Perea, where king Herod Agrippa II, before 
whpm Paul once stood, opened to them a safe asylum. 
An old tradition says, that a divine voice reminded 
their most prominent members once more of the flight. 
The emperor Nero, informed of this rebellion, sent the 
famous general, Vespasian, with a large force to Pale- 
stine, Vespasian opened the campaign in the year 6? 


from the Syrian port-town^ Ptolemais (Acco), and 
against a stout reisstance overran Galilee with an army 
of sixty thousand men. But events in Rome hindered him 
from couple ting the tragedy, and required him to return 
thither. Nero had killed himself. The emperors, Galba, 
Otho, and Vitellius followed one another in rapid 
succession. The latter was taken out of a dog's kennel 
in Rome drunk, dragged through the streets, and sliame- 
fully put to death, and Vespasaan, in the year 69, was 
universally proclaimed emperor. 

His son, Titus, who himself ten years after becaiae 
en5>aror, and highly distinguished himself by his mild- 
ness and philanthropy, then undertook the prosecution 
of the Jewish war, and became the instrument in the 
hand of God of destroying the holy city and the temple. 
In April, A» D. 70, immediately after Easter, when 
Jerusalem was filled with strangers, the siege began. 
The zealots rejected with sneering defiance the re- 
peated -proposals of Titus and the prayers of Josephus, 
who^ acco^T^ianied him as interpreter and mediator; and 
they struck down every one who spoke of sm^render. 
Even the fiamine, which now began to rage and sweep 
away thousands daily, the cries of mothers and babes, 
the most pitiable and continually increasing misery 
around them; could not move the crazy fanatics. 
History records no othur instance of such obstinate 
resistance, such desperate bravery and contempt of 
death. For the Jews fought,, not only for civil liberty, 
life, and their native land, but for that which con- 
stituted their national pride and glory, and gave their 
whole history its significance,— for their religion, 
which even in this state of horrible degeneracy infused 
into them an almost superhiiman power of endurance and 
a fearful inspiration. At last in July the castle of 
Antonia was surprised and taken by night. The Roman 
general proposed to keep that magnificent work of art, 
the temple, to grace his triumph; but he was again 
insultingly repulsed. The famine was so severe, that 
many swallowed their jewels; amother even roasted her 
own child; but the wretches would hear nothing of 
mercy. When Titus finally ordered the temple halls to 


be set on fire, he still wished to save the venerable 
sanctuary. But its destruction was determined by a 
higher decree. In a fresh assault^ a soldier unbidden 
hurled a firebrand through the golden door* Wlien the 
flaine arose, the Jews raised a hideous yell and tried 
to put out the fire; while others, clinging with a last 
convulsive grasp to their i4essianic hopes, rested in 
the declaration of a false prophet, that God in the 
nddst of the conflagration of the temple would give the 
signal for the deliverance of his people. Titus him- 
self gave repeated orders to have the fire extinguished^ 
But in vain. His legions vied with each other in 
feeding the flame, and inade the uniiappy people feel 
the whole weight of their unchained rage» At first the 
vast stream of blood from the bodies heaped up before 
the altar of burnt-offering restrained the firej but 
soon the whole prodigious structure was in flames. It 
was burnt on the tenth of August, A. D. 70, the same 
day of the year on which according to tradition the 
first temple was destroyed by Nebuchadnezizar* "No oney 
says Josephus, **can conceive of a louder, more terrible 
shriek, than arose from all sides during the burning 
of the temple. The shout of victory and the jubilee 
of the legions sounded thjrough the wailings of the 
people upon the mo\mtain and throughout the city. The 
echo from all the momitains around, even to Perea, 
increased the deafening roar. Yet the sight was 
equally terrible <, The mountain seemed as if enveloped 
to its base in one sheet of flairie. On the top the 
earth was nowhere visible. All was covered with corp^ 
sesj over these heaps the soldiers pursued the fugi^ 
tives." The same author gives the nximber of Jews slain 
at the siege of Jerusalem as one million one hundred 
thousand; and the number sold into slavery during the 
war, ninety thousand! 

Even the heathen Titus publicly exclaimed, that 
GOD aided the Romans and drove the Jews from their 
impregnable stonggholds. The Jew, Josephus, a learned 
priest and Pharisee, who has described the whole Jew- 
ish war at length in seven books, and who went through 
it himself from beginning to end, at first as governor 


of GalilGe, then as a prisoner of Vespasian, finally as 
a companion of Titus and mediator between the Romans 
and Jews, recognized in this tragical event a divine 
judgment and admitted of his degenerate countrymen, to 
Tinhorn he was othervase attached in sincere love: "I 
will not hesitate to say what gives me pain: I believe, 
that, had the Romans delayed their punishment of that 
imgodly people, the> city would have been swallowed up 
by the earth, or overwhelmed with a flood, or, like 
Sodom, consumed with fire from heaven. For thu genera- 
tion which was in it, was f ?:a* mqre ungodly than the men 
on whom those punishments had in former tj.mes fallen* 
By their madness, tht. whole nation is ruined." Thus, 
therefore, must one of the best P^oman emperors execute 
the long threatened judgment of God, and the most 
loar'ued Jew of his time describe it, and thex-eby, with- 
out willing or knowing it, bear testimony to Uie truth 
of the word, and the divinity of the mission, of Jesus 
Christ, the rejection of whom brought all this and the 
subsequent misfortune upon the apostate "roya]- priest- 

'■ - /This awf^ll catastrophe, which prefigured in rrdniature 
the final judgment, must have given the Christian 
churches a shock, of which wo now, especially in the 
absence of all particular inl'ormation respecting it, 
can hardly form a true conception. This actual refuta- 
tion of stiff-necked Judaism, this divine ratification 
and sealing of Clnristianity, the confessors of which 
were all rescued from the ruin, not only gave a mighty 
impulse to faith, but at the same time formed a proper 
epoch in the history of the relation between the two 
religious bodies. It separated them forever. It is 
true, the apostle Paul had before now im/ardly com- 
pleted this separation by the Christian universality 
of his whole system of doctrine; but outwardly he had 
in various ways accommodated himself to Judaism, and 
had more than once religiously visited the temple. 
He wished not to appear as a revolutionist, nor to 
anticipate the natural coiirse of history, the ways of 
Providence (I Cor. 7:l8). But now the rupture was also 
outwardly consummated by the thunderbolt of divine 


omnipotence » God himself destroyed the house, in 
which he had thus far dweltj rejected his peculiar 
people for their '^-bstinate rejection of the Messiahj 
demolished the wi,ole fabric of the Mosaic theocracy, 
whose system of worship was, in its very nature, asso- 
ciated exclusively vath the tabernacle at first and 
^torwards with the temple; but in so doing cut the 
cords which had hitherto bound, and according to the 
law of organic development NEGESSivRILY bound, the 
inl'ant church, especially the Jewish portion of it, to 
the outward eronomy of the old covenant, and to Jeru- 
salem as its centre p Hencefoi'th the heathen could no 
longer look upon Cliristianity as a mere sect of Juda- 
ism, but must regard and treat it as a new, peculiar* 
religion. The destruction of Jerusalem, therefore, 
marks that momentous crisis, at which the Christian 
church as a vjhole burst forth forever from the chrysa- 
lis of legalism, awoke to a scni^o of its maturity, and 
in government and worship at once took its independent 
stand before t)ia world* This breaking away from hard- 
ened Judaism and its religious forms, howevL^r, invol- 
ved no departure from the spirit of the Old Testament 
revelation. The church, on the contrary, entered into 
the inheritance of Israel, The Christians appeared as 
genuine Jevrs, wlio, following the inward current of the 
Mosaic religion, had found Him, who was the fulfill- 
ment of the law and the prophets; the perfect fruit of 
the old covenant and the living germ of the new; the 
beginning and the all-sufficient principle of a new 
moral creation. 

It now only remained to complete the organization 
of the church in this altered state of things; to 
combine the prendses in their results; to take up the 
conservative tendency of Peter, and the progressive 
tendency of Paul, as embodied respectively in the 
Jewish" Grristian and the Gentile-^ Christian chiu?ches 
and fuse x-hem into a third and higher tendency in a 
permanent organism; to set forth alike the unity of 
the two Testaments in diversity, and their diversity 
in unity; and in this way to wind up the history of 
the apostolic church. This was the work of John, the 
apostle of completion. — Philip Schaff , 1868, 



Hark! the voice of Jesus crying,— 

"Vi/ho vdll go and work today? 
Fields are white and harvest waiting. 

Who will bear the sheaves away? 
Loud and strong the Master calleth. 

Rich reward He offers thee: 
Who will answer, gladly saying, 

"Here am II send me, send mei" 

If you cannot cross tho ocean. 

And the heathen lands explore. 
You can find the heathen nearer. 

You can help them at your door# 
If you oaiuaot give your thoiisandSj 

You can give the widow's mito; 
And the least you do for Jesus, 

Vlill be precious in His sight. 

If you oamiot speak like angels, 

If you cannot preach like Paul, 
You can toll the love of Jesus, 

You can say He died for all. 
If you oaniiot rouse the wicked 

With the judgment's dread alarms , 
You can lead the little children 

To the Saviour's waiting arms. 

If you cannot be the watchma.n. 

Standing high on Zion's wall. 
Pointing out the path to heaven. 

Offering life and peace to all; 
With your prayers and with your bounties 

You can do what heaven demands; 
You can be like f aithftil Aaron, 

Holding up the prophet's hands* 

If among the older people. 

You rn^ not be apt to teach; 
"Feed my lanbs," said Christ, our Shepherd, 

''Place the food within their reach." 
And it may be that the children 

You have led vdth trembling hand. 
Will be found among your jewels. 

When you reach the better land* 

Let none hear you idly saying, 

"There is nothing I can do," 
While the souls of men are dying. 

And the Master calls for you. 
Take the task He gives you gladly. 

Let His work your pleasiire be; 
Answer quickly when He calleth, 

"Here am I; send me, send mel" 

— Rev« Daniel March, 1869 » 




The first book of tlie Now Testaiaent and is accepted 
as being written by itotthew. He was also called Levi, 
It is the first of the Four -Gospels and is said to be 
the most widely read by people. It has the most chap- 
ters of the Four, 

The first chapter gives the genealogy of Christ and 
of tlie angtil in a dream to Joseph about Jesus, From 
the second to the fifth chapter we read of the Wise 
Men whun Clu-ist was born, the flight into Egypt and 
the return, the preaching of John the Baptist, Jt^sus 
being baptized, the temptation, and start of the 
Galilean ministry. Chapters 5^ 6 and 7 are known as 
the Sermon on the hount and Matthew gives us the most 
complete account of this, 

Fx-om there we read of Christ healing many, sending 
out the twelve, telling of parables, feeding the five 
thousand, how to obtain eternal life, and of His 
second comngfi. Matthew tells in detail of these last 


The lattcj^ chapters are accounts of the Last Supper, 
the betrayal, the trial, crucifixion, and resurrection* 
In the last chapter Matthew tells how Jcsus and the 
disciples went into a mountain and His last words were- 
"Go ye therefore, ^md teach all nations, baptizing 
them in the name of the Father, and of the Son, and of 
the Holy Ghost: 

Teaching them to observe all things whatsoever I 
have commanded you: and, lo, I am with you alway, even 
unto the end of the world. Amen," 

1, How many generations from Abraham to Christ? 

2, How many days did Jesus fast in the wilderness 
and how many times was He tempted? 

3, Wiat was Jesus* answer when asked, "Who is the 
greatest in the kingsom of heaven?" 

U, On what two commandments hang all the law and 
the prophets? . 

— Marilyn Coning, Goshen, Indiana, 


VOL. 5 DECEMBER, 1958 NO. 12 

''Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts/ which wdr against the souL" 1 Peter 2: 1 1 


Hail to the brightness of Zion's glad morning, 
Joy to the lands that in darkness have laini 

Hushed be the accents of sorrow and mourning, 
Zion in triuiaph begins her mild reigUo 

Hail to the brightness of Zion*s glad morniTlg^ 
Long by the prophets of Israel foretold; 

Hail to the millions from bondage returning. 
Gentiles and Jevjs the blest vision behold^ 

Lo, in the desert rich floweres are springing^ 
Streams ever copious ai'e gliding along; , 

Loud from the mountain-tops echoes are ringix^g^ 
Wastes rise in verdxire and mingle in song. 

See from all lands, from the isles of the ocean. 

Praise to Jehovah ascending on high; 
Fallen are the engines of war and commotion, 
' Shouts of salvation are rending the sky, 

— Thomas Hastings, 1832 


THE PILGRIM is a religious magazine published monthly by Daniel F. Wolf In the 
interests of the members of The Old Brethren Church. Subscription rote: $1.50 per year. 
Sample copies sent free on request. Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


The great f ouiidation truth of the Bible is that 
Jesus Christ is the Son of God. The rulers of the 
Jews in Jesus time could not acknowledge this truth 
because its implications were clear: If He was the 
Son of God, then He was their Lord, with divine 
authority, and they were under obligation to hear 
and obey Him. This became the severe tension point 
between those rules and Jesiis, and the cause for 
which they finally falsely accused him of blasphemy 
and condemned him to die. They said, ^^e have a law, 
and by over law he ought to die, because he made him- 
self the Son of God." 

Nicodemas appears to have been more honorable and 
nearer to this great truth than his fellow rtaers^ 
when he came to Jesus and confessed that "We know 
that thou art a teacher come from God: for no man 
can do these miracles that thou doest^ except God be 
with him. " But, good as this confession may hav6 
been, Jesu^^ answer to him seems to indicate that it 
was still short of the absolute truth, that HE WAS 
THE SON OF GOD. If He were but a teacher come- from 
God, it would give him no higlier place and authority 
^i^ other teachers and prophets of God in the past, 
could recognize the possibility that still a greater 
might arise. We do not know just what Nicodemas did 
believe concerning him at that time, because he either 
then, or later, became a disciple of Jesus, secretely, 
and fulfilled a necessary and honorable service in 
being one who aided in giving Him a proper burial as 
was prophesied some 700 years before. Isa. 53:9. 
But Jesus » answer to him concerning the need of being 
born again, and of Spirit\ial things, which brought 
him to a confession of coiqplete wonderment, seems to 


show that he lacked the knowledge or assurance that 

he wae the Son o£ God, To believe in the heart "and 
acknowledge that Jesus is the Son of God, would be to 
own him as their long -promised Messiah of the Scri]f)- 
tures: The son of David, II SaiUe 7:12-lUj The Sop <;>£ 
God, Psalm 2:6,7; The Emmanuel of the Virgin, Isa« 7:31;; 
The Wonderful "child*' arnl "son". Counselor, Mighty God, 
Everlasting Father, Prince of Peace, vihose govq2:*nment 
and peace would have no end, upon the throne of David, 
forever, Isa. 9:6, 7 ♦ The Governor out of Bethlehem, 
'''whose goings forth have been fr6m of old, from ever- 
lasting, Micah 5:2; The BRANCH who builds the temple 
of- the Lord, and sits as Ruler and Priest upon His 
throne, Zecha 6:12,13; and The Lcrd, the Messenger of 
the covenant, whom they sought, suddenly comming to 
His teinpie. Hal* 3 si. It would mean to acknowledge 
that the Year Of, The Lord, and Day Of Itedeirption had 
come, and that John's preaching of the baptism of 
repentance for the remission of sins was incumbent 
upon them. 

It would seem that there cannot be too great an 
emphasis upon this central truth about the person 
of Jesus Christ. For it is as applicable to every 
soul now, and in all, time dxaring the Gospel age, as 
it was when Jesus was here* If Jesus is the Son of '. 
God, he is Lord; and all humanity, Jew and Gentile, 
ruler and governed alike must take second place, aiKi 
indeed come to Him and "learn of Him" and obey Him, /, 

This truth cx)mes close to the heart of the sinner 
and if there is any pride there, it wounds and htirts 
that pride Just as it did in those rulers of the Jews 
wlir^W^li ^^ iF^M^^ce he obtained his authority. 

It is humiliating to the proud heart to liave to be 
taught, and it is condeiraiing to be told of our sins. 
But Jesus said he came to earth to bear witness of 
the truth; and the truth is that unregenerate man i^ 
living in sin and under condemnation and in need of 
a Saviour. And Jesus is that Savioxir who qame to 
seek and to save that which was lost. 

Those rulers were living in sin and may not have 
been fully aware of it, but they were too proud, to 


own their Lord and be told of tjieir sins and be saved " 
out of it. Jesus exposed their pride when he told 
them, "Verily I say tpito tou^ That the publicans and 
harlots go into the kingdom of God before you. For 
John came lanto you in the way of righteousness, and 
ye believed him not: but the publicans and harlots 
believed him: and ye» when ye had seen it, repented 
n ot aft erward, th at ye might bel ieve him. " The apostle 
Paul says," "If any "man teach otherwise, and consent 
not to wholesome words, even the words of our Lord 
Jesus Christ, and to the doctrine which is according 
to godliness J he is proud, knowing nothing, but doting 
about questions and strifes of words. . ♦ " I Tim. 


This is applicable to every soul who hears the 
words of the gospel of our Lord Jesus Christ. The 
carnal mind cannot admit sin and the fall because it 
means condemnation* It is frustrating to the soul to 
admit sin and condemnation unless and until a remedy 
or way out of it can be seen. Neither does God expect 
or demand it. This is why it is said, "For God so 
loved the world that he gave his only begotten Son, 
that whosoever believeth in him might not perish, but 
have everlasting life* He that believeth on him is 
not condemned: but he that believeth not is condemned 
already, because he hath not believed in the name of 
the only begotten Son of God. And this is the con- 
demnation, that light is come into the world, and men 
loved darkness rather than light becaiise their deeds 
were evil." 

No doubt the nation of the Jews would have accepted 
Jesus for their leader if he would have placed his 
supernat;xral power at their disposal, to have what 
they wanted and not expose their sins. Men will accept 
God and Jesus Christ that way nowo They always have 
accepted any god that would give them power to dq as 
they please. Fat Jesus was more than a "teacher" 
come from God: he was THE SON OF GOD their promised 
Redeemer and King. He came to save theif^&n and its 
condemning power, and this he could not do withoi^t 
telling them the truth about their sins', and of his 


divine power to save them. 

The great central truth that Jesus Christ is the 
Son of God is so surely and positively declared in the 
Word of God that it is iirpossible for any who has 
heard it to ignore it. Its iir5)lications are such that 
the heart will either believe it or reject it as an 
untruth. There can be no middle ground on this issue. 
To not believe it is to reject it as an untruth. To 
believe in the heart that Jesxm is the SON OF GOD is 
to accept him as Lord and hear and obey his words » 
When Jesus was baptized the Spirit of God in the 
bodily shape of a dove descended from heaven and abode 
xpon him^ and a voice from heaven proclaimed, "This 
is my beloved Son in whom I am well pleased." And 
when in the mount of transfiguration, this voice was 
again heard to say, "This is my beloved Son in whom I 
am well pleased; hear ye him." 

The apostle John says, "Whosoever believe th that 
Jesus is the Christ is born of God: and every one that 
loveth him that begat loveth him also that is begotten 
of him. By this we know that we love the children of 
God, when we love God and keep his commandments: and 
his commandments are not grevious. For whatsoever is 
born of God over Cometh the world: and this is the 
victory that overcome th the world, even our faith. 
Who is he that overcometh the world, but he he that 
believe th that Jesus is the Son of God. . ♦ He that 
believeth on the Son of God hath the witness in him- 
self: He that believeth not God hath made him a liar; 
because he believeth not the record that God gave of 
his Son." I John $. 

Jesus himself testified of his divine relationship 
to the Father in his High-Priestly prayer, when he 
said, "TUid now Father, glorify thou me witti thine 
own self with the glory which I had yrlth thee before 
the world was." And in His last massage for the 
Church, to his beloved apostle John He said, "I am 
the root and the offspring of David , and the bright 
and morning star. And the Spirit and the Bride say. 
Come. And let him that heareth say, Come» And let 
him that^ ^thirst come. And whosoever will, let him 
take of the water of life freely* — D.F.W. 


By DaYxd ^a, Skiles 

Throughout -the New Testament scriptures the word 
**chttrch" is found in numerous instances, and with but 
one exception definitely refers to the Christian dis- 
pensation, and the birth of the church is often alluded 
to as occuring on the day of Pentecost, as fully set 
forth in Acts of the Apostles Ch, 2* Today in a broad 
sense of the word all chi'istian' prof f essors assume the 
name' "church", and are iiniversely known as such, even 
as also were the 'seven churches of Asia, Rev» 2 and 3j " 
regardless of their condition and deportment. 

In a more restricted and absolute sense of the word 
church, we might define her ^s the true born again • '; 
obedient followers of Christ in all his precepts and 
commands • . ' 

In the one New Testament instance where the word 
church does not allude to christi.andom, which we find 
in Acts 7,;37,38» We read "This is that Moses, which 
said unto the children of Israel, A prophet, shall the 
Lord your God raise up unto you of your brethren, like 
xmto me J him shall ye hea^» This- is he, that was in 
the church in the. wilderness with the angel which 
spake to him in the Mount Sinai, and with, our fa':bhers: 
who received the lively oracles to give unto us." So 
that here we see the twelve tribes of Israel were 
termed the "Ch-urch in the wilderness" God's chosen 
people from among the, nations of the earth. Forty 
years of travel between Egypt and .Canaan. 

It see^ms quite clear that Israel's exit from Egypt-r 
ian bondage, her journey tJnrough the- wilderness, cUid 
later arrival in the land of Canaan is a vivid type 
of the true christian church today, Israel while in 
the wilderness laclced not for food and plenty so long 
as she was loyal and content with the simple fare God, 
provided for her, however cut off from the various 
delicacies of the bondage land. So the true church 
today or rather her* subjects who were aliens from God, 
and under the bondage of corruption, and under the 
dominion of Satan, whose only compensation for service 


is that which is ill, worthless, death and distruction. 
But after to them "The kindness and love of God our 
Saviour toward man appeared, not by works of righteous- 
ness which ve have done, but according to his mercy 
he saved us, by the washing of regeneration, and renew- 
ing of the Holy Ghost, which he shed on us abundantly 
through Jesus Christ our Saviour; That being justified 
by his grace, we should be made heirs according to 
the hope of eternal lifej^ 

So as the subjects of the church through true faith, 
repentance and baptism are delivered from satan's 
bondage, they are now in the wilderness (metapaoricaly 
speaking). She has not yet reached the Heavenly 
Canaan, but as Israel's sustainance in the wilderness 
was simple yet abundant, so the church laay not have, 
nor desires to have, the multitude of sinful pleasures, 
and evil indulgences of the present evil world. 
However the church on this wilderness journey, ana 
desert land finds a most glorious oasis in the desert, 
a small spot of rich living green where deep \^ells 
supply the precious element that can make the desert 
blossom as the rose. And where the church can "With 
joy draw water out of the wells of salvation," Isa. 
12:3, And so while she, (the chuixh) is exposed to the 
trials, rigors and privations of the desert land, she 
soon ends her victoidous pilgrimage in, or beyond the 
Joraan of death in the celestial Canaan Land to dwell 
with the redeemed, the sanctified and the glorified 
of all ages . 

The race now run, the victory won. 
The church from sin set free. 

Adores her Lord, in sweet accord 
Throughout Eternity. 

— iiossville, Ind. 

Behold bow good and how pleasant it is for brethren 
to dwell together in unityj 

It is like the precious ointment upon the head, that 
ran down upon the beard, even Aaron's beard: that went 
to the skirts of his garments. Psalm 133: lj2. 


By J. !• Cover 

"Enter ye in at the strait gate, . , Because strait 
is the gate, and narrow is the way, which leadeth unto 
life, aad few there be which find it,^» natt* 7:13jlU* •: 

The narrow way is also called "A New,- and Living 
way which he hath consecrated for us, through the veil,. 
that is to say his flesh." Heb* JO: 20. Step by step 
Jesus walked upon this^ narrow, new, and living way, 
consecrating it by the sacrifice of his life and then 
after descending to the grave and death (for the way 
to life leads through death) then by his ovm Almighty j 
power bursting the bars of death and entering "once . , 
into the holy place, having obtained eternal redemption 
for us," Heb/9:12, Jesus has done what we could not 
do> "By his own blood." By the sacrifice of His body . 
upon the cross^ by his life, his couimgeous fight 
against sin; and for sin condemned sin in the flesh." 
Ali this building the Narrow way, we had no part or 
hand in, being helpless and hopeless under sin. The 
Narrow way could be called GhACE. Sq now t^ie Narrow j 
way i? known because "the grace of God hath appeared 
unto all men*" How to enter in at the strait gate? 
Jesus says, "Ask, and it shall be given you; seek, and 
ye shall find; knock, and it shall be opened unto, you," 
hatt. 7:7. The way of entering the strait gate is by 
obedience as the above indicates. Jesus has spoken, 
how can we enter in vrithout asking, seeking, knocking? j 
the last the final step, knocking is by requesting 
admittance into the church and confessing Jesus openly. 
As the Ethiopian says; See here is water: what doth 
hinder me to be baptized? And rhilip sayeth, "If thou 
belie vest with all thy heart thou mayest. And he 
answered and said, "I believe that Jesus Christ is the 
Son of God." Acts 8:36,37. 

There are" aids , powers, principles, as: *^HEPEMTANCE 
Heb. 6:1,2.' These principles God shares with man on 


the way to life. REPENTANCE, and FAITH must be had in 
asking, seeking, knocking effort that leads to the 
doctrine and benefit of BAPTISMS that we can take into 
our lives by obedience, then in sequence, comes LAYING 
JUDGi^lENT. The$e vital principles require further 
explanation. Dear reader if you are on the Narrow 
Way, travel carefully, confidently, courageously, God 
will be with you all the narrow, new, and living way* 
Jesus has gone before j he knows every step of the way» 
If you have not yet entered into the strait gate, Jesus 
gives you encouragement, he says, "Come unto me, all ye 
that labor and are heavy laden, and I will give you 
rest. Take my yoke upon you, and learn of mej for I am 
meek and lowly at heart j and ye shall find rest unto 
your souls. For my yoke is easy, and my burden is 
light. Mtt. 11:28,29,30. 

strait is the gate. Narrow the way. 

That leads to life and blessing; 
The oauae is great light is the day. 

Away from strife and stressing. 

The race is run upward and on; 

God gives us strength and favor. 
Till setting sun and daylight gone. 

We see at length our Saviour. 

No left or right but steady paoe> 

Our eyes on goal at even; 
Where God is light to all the race. 

Of every so\il in heaven. 

Here we find rest from every care. 

And sorrow, pain distressing; 
God's way is best when we have prayer. 
Great la our gain and blessing. 

Behind dark sin ahead the light. 

Ahead the hour of resting; 
The crown to win, fight the good fight. 

At last no power molesting. 

But shadows dreer darken the way. 
Deaths waters cold and flowing; 

Jesus is near our staff and stay^ 
Safe in his fold now going# 


Oh glorious sight to see and know. 

The place; and hear the ringing. 
There is no night ^i there is no woe. 

Where angels dear are singing. 

Awake to own nnnieastired bliss, . . 

lind of the way victorious; 
Our Father* s Throne ^ere Jesus is. 

Eternal day all glorious* 

— Star Route Box 1160, 
Sonora, California* 



"The great want of this age is men: hen who are 
not for sale. Men who are honest, sound from center 
to circumference, true to the heart's core. Men who 
will condemn wrong in friend or foe,-* in themselves 
as well as others. Men whose consciences are as steady- 
as the needle to the pole. Men who will stand for 
the right if the heavens totter and the earth reels. 
Hen who can tell the truth and look the world and the 
devil right in the eye. Men that neithei' brag nor 
run. fen that neither flag nor flinch. Men i^o can 
have courage without shouting to it. Men in whom the 
ciirrent of everlasting life runs still, deep and 
strong. Men who do not cry nor cause their voices to 
be heard in trie streets, but who will not fail nor be 
discouraged till judgment be set in the earth. Men 
who know their message, and tell it. Men who know 
their places, and fill them. Men who know their own 
business. Men who xd.ll not lie. Men who are not 
too lazy to work, nor too proud to be poor. Men who 
are willing to eat what they have earned, and wear 
what they have paid for. Those are men to move the 
worldi"— A Selection from August, 1958, Vindicator. 

There is a cross in every life and there is a 
bitter ingredient in every cup. 

Our Lord knew that every one who came to him in 
every age and every land would have to face the dici- 
pline of cross-bearing, for the servant is not great- 
er than his IiOrd,\— Sel, 

THE PILGRffi 275 


One of the weaknesses of some Bible teachers is to 
rationalize on the Scriptiores and consequently to 
arrive at conclusions that are neither reasonable, 
rational, nor Scriptural* Others innocently follow 
lines of thought or systems of interpretation which 
are far aside from truth » A great deal of error could 
be avoided if we ware but content to accept the sirqple 
statements of the Bible as they are. 

A brother told me that when he was beginning his 
ministry as a young man, he innocently used on an 
occasion some of the terms and phraseology commonly 
used by those who believe in a false eternal security. 
An elderly minister who was present directed a few 
pointed questions to the young man while he was on the 
floor. In defense of his statements he asked, "Doesn*t 
the Bible say it that way?" The wise older minister 
replied, "Then YOU should say it that way," 

Some well-meaning and zealous speakers and writers 
unxifittingly borrow unscriptual statements and ideas 
from unsound sources regarding the atonement. The 
following will suffice for examples: "lie who had said, 
•I am the WAY, I am the TRUTH, I am the LIFE, I am the 
DOOR, I am the GCOD SIIEFHESD, I am the LldHT, ' now had 
to say (while on the cross), 'I am SIN'," "It was here 
that the God-head experienced. , ,a break in the eter- 
nal unity of the Trinity," God had to turn away His 
face from Christ on the cross because He could not 
look upon sin." "Tasting death meant a separation 
from God," "The impression that sin made on the soul 
of Jesus was one of broken fellowship," None of these 
are statements of Scripture, and it is doubtful if any 
of them can be supported by Scripture, 

"Separation from God," "broken fellowship," or "sin 
on His soul" would mean spiritual death. The question 
has been well asked in this connection, "K our sins 
were so put on Him as to bring about spiritual death 
and separation from God, by what means was He restored 
to God's favor?" The consequences of our own sin, but 
for the substitutionary work of Christ, would have been 

276 ^ Tm PILGRIM 

eternal separation from God, Doubtless it will always 
remain a mystery to us as to just how "the Lord hath 
laid on him the iniquity of us all." However, the 
whole emphasis upon the work of our Lord in atonement 
is upon the fact the He was an innocent sufferer. This 
is agreeable to the antitype found in the lamb of the ' 
Jewish sacrifices. The lamb coiold by no stretch of 
the imagination become guilty. In the same way the 
guiltless Lamb of God provided a basis for the forgive- 
ness of our sin. 

There are two passages of Scripture which, wrongly, 
interpreted, are confusing to many people in this con- 
nection. One of these isll Cor. 5:21: FOR HE HATH , 
states unequivocally and explains convincingly 'that 
the basic meaning here is SIN OFFERING. This clears ^ 
up any difficulty as to the penalty theory from this . 
passage, and shows its harmony with the whole tenor 
of Scripture. 

The other passage is the record of the cry of Jesus 
on the cross: III GOD, M GOD, ^/^HY HAST THOU FORS^I^EN 
IC? The crucial point here is the sense in which we 
understand that He was forsaken^ If we say that God 
looked upon Him as a sinner, and that the wrath of 
God was upon h'im, we hold to an interpretation which 
is incompatible with such passages as "God was in 
Christ reconciling the world" unto himself;" "In him 
dwelt all the fulness of the Gbdliead bodily;" This is 
my bieloved Son in whom I am well pleased;" and "Father, 
into thy hands I commend iriy spirit." 

During Jesus' life on earth many attempts were made 
to harm or kill Him, but God always protected Him. 
If we understand "forsaken" to mean that God withdrew 
His protection and permitted Him to fall into the hands 
of wicked men to be abused, insulted, falsely accused, 
tortured, and left to die, suffering the xmre acutely 
because His sensibilities had not been blunted or 
"hardened through the deceitftilness of sin," we have, 
an explanation tiiat harmonizes with all the other 
simple statements of the Bible concerning Him. The 
Bible says that He was despised, rejected, stricken. 



smitten, afflicted, wounded, bruised, chastised, opp- 
ressed, and cut off out of the land of the living. 
He was put to grief. His soul was in travail, and He 
poured out His soul (life) unto death. These are des- 
criptive phrases from the prophecy of Isaiah relating 
to the sacrificial work* of Christ. Jesus fiaf illed 
' all of them on the cross and God accepted this offering 
J as a satisfaction of the divine justice. Thus was 
provided a basis upon which the penitent soul can 
plead the forgiveness of sins, 

"Christ's perfections were essential to give rede- 
eming quality to His blood* His perfections were 
never taken from Him and given to anyone else. He was 
the perfect one in life, and in death, and now inheaveu. 

"He took our sins in the sense of assuniing the set- 
tlement for them. Our sins were not xiT5>uted to Him, 
they never toached His soul and consequently He never 
paid the penalty for them, which was eternal death, 
and never drex^ thfe wrath of God upon Him, 

"Eternal perdition of the guilty pays the penalty. 
No repentance or forgiveness belongs' to this pl^. 

"The blood of the innocent Son of God tiADE aTOI^IE- 
>iEIIT and purchase repentance, forgiveness, and all of 

"TheSavior never touched the penalty plan, but. per- 
fected the saints thirough atonement. 

"His blood v/as shed for our sins and nothing more 
was necessary, 

"In the emblems of the communion we have the ele- 
inents involved in our redemption, the bread to repre- 
sent His broken body and the cup to represent His 
precious blood, and that is all, and it is enough. 
"There is no black cup to incicate that His sould 
i was blackened by our imputed sin and fell under the 
^ wrath of God. 

[ "He bore our sins (tlie settlement for them) IN HIS 
(I Peter 2:21;). 

-Selected, The Sword and Trmi5>et, 1953. 



(Condensed from the lectures of C« Gt Finney^ 1848) 

SINNERS UkY AGREE. (Continued . ) 

It should be distinctly understood j that all these feelings 
cf "Which I have spoken, and indeed any class or degree of rriere 
feelings, may exist in the sensibility; and further, that these 
or any other feelings may, in their t\im, 'control the vd.ll, 
and produce of coarse a corresponding outward life, and yet the 
heart lore and remain all the while in a selfish state, or in 
state of total depravity* Indeed, it is perfectly ooninon to 
see the impenitent sinner manifest much disgust and opposition 
to sin in himself and in others, yet this is not principle in 
him; it ia only the effect of present feeling* The next day, 
or perhaps hotir, he vdll repeat his sin, or do that -vdaich, 
when beheld in others, enkindled his, indignation* 

8. Both saints and sinners approve of, and often delight in, 
justice ♦ It is ooirmon to see in courts of justice, and on 
various other occasions, impenitent sinners manifest great 
oomplaoency in the administration of justice, and the greatest 
indignation at, and abhorrence of, injustice^ So strong is 
this feeling sometimes that it cannot be restrained, but mil 
burst foxiih like a smothered volcano, and carry desolation 
before it. It is this natural love of justice, and abhorrence 
of injustice, common alike to saints and sinners, to vtMch 
popular t\unults and bloodshed are often to be ascribed. This 
is not virtue, but selfishness. It is the will giving itself 
up to the gratification of a constitutional impulse. But such 
feelings and such conduct rxe often supposed to be virtuous* 

It should always be borne in mind that the love of justice, 
and the sense of delight in it, and the feeling of opposition 
to injustice, are not only not peciiliar to good men, but that 
such feelings are no evidence whatever of a regenerate heart* 
Thousands of instances might be adduced as proofs and illustra- 
tions of this position. But such manifestations are too connion 
to need to be cited, to remind any one of their existence. 

9, The srjne remarks ray be made in regard to truth* Both 
saints and sinners a constitutional respect for, appro- 
bation of, and deli£[ht in truth* Who ever knew a sinner to 
approve of the chai^acter of a liar? What sinner will not re- 
sent it, to be accused or even suspected of lying? All me|i 
spontaneously manifest their respect for, complacency in, and 
approbation of truth. This is constitutional; so that even the 
greatest liars do not, and oaimot, love lying for its own sake* 
They lie to gratify, not a love for falsehood on its own 
account, but to obtain some object wiiioh they desire more 
strongly than they hate falsehood. Sinners, in spite of them- 
selves, venerate, respect, and fear a man of truth. They just 
as necessarily despise a liar. If they are liars, they despise 
themselves for it, just as drunkards and bebauchees despise 
themselves for indiaging their filthy lusts, and yet continue 


in them. 

10* Both saints and sinners not only approve of, and delight 
in good meiij ivhen, as I have said, wicked men are not annoyed 
by them, but they agree in reprobating, disapproving, and abhor- 
ring mcked men and devils* Who ever heard of any other senti- 
ment and feeling being expressed either by good or bad men, 
than of abhorrence and indignation toward the devil? Nobody 
ever approved, or can approve, of his character; sinners can no 
more approve of it than holy angels can. If he coxild approve 
of and delight in his own character, hell would cease to be 
hell, and evil would become his good# But no moral agent can, 
by any possibility, know wickedness and approve it. No man, 
saint or sinner, can entertain any other sentiments and feelings 
toward the devil, or wicked men, but those of disapprobation, 
distrust, disrespect, and often of loathing and abhorrence* 
The intellectual sentiment will be uniform* Disapprobation, 
distrust, condemnation, will always necessarily possess the 
minds of all who know wicked men and devils* And often, as occa- 
sions arise, "vrtierein their characters are clen^rly revealed, and 
\mder ciroTimstances favorable to such a residt, the deepest 
feelings of disgust, of loathing, of indignation, and abhorrence 
of their wickedness, will manifest themselves alike among saints 
and sinners* 

11* Saints and sinners may be equally honorable and fair in 
business transactions, so far as the outward act is concerned* 
They have different reasons for their conduct, but outwardly it 
may be the same* This loads to the rejnax^, — 

12* That selfishness in the sinner, and benevolijnce in the ^ 
saint, may, and often do, produce, in many respects, the same 
results or mtmif estations* For example: benevolence in the saint, 
and selfishness in the sinner, may beget the sarae class of de- 
sires for the conversion of sinners, and many such like desires. 

13* This leads to the remark, that, when the desires of an 
impenitent person for these objects become strong enough to in- 
fluence the -vdll, he may take the same outward course, substan- 
tially, that the saint takes in obedience to his intelligence* 
That is, the sinner is constrained by his feelings to do what 
the saint does from principle, or from obedience to the law of 
his intelligence* In this, howevei*, although the outward mani- 
festations be the same for the time being, yet the sinner is 
entirely selfish, and the saint benevolent* The saint is con- 
ttrolled by principle, and the sinner by impulse* In this case, 
time is needed to distinguish between them* The sinner not 
having the root of the matter in him, will return to his former 
course of life, in proportion as his convictions of the truth 
and importance of religion subside, and his former feelings 
returni while the saint will evince his heavenly birth, by mani- 
festing his sympathy with God, and the strength of principle 
that has taken possession of his heart* That is, he will mani- 
fest that his intelligence, and not his feelings, oontrola hio 




L. For want of these and such like discrind nations, many 
have stumbled. Hypocrites have held on to a false hope, and 
lived upon mere constitutional desires and spasmodic turns of 
giving up the mil, during seasons of special excitement, to 
the control of these desires and feelings. These spasms they 
call their waking up« But no sooner does their excitement sub- 
side, than selfishness again asaumes its wonted forms* It is 
truly wonderful and appalling to see to what an extent this is 
true. Because, in seasons of special excitement they feel 
deeply, and are conscious of feeling, as they say, and actings 
and of being entirely sincere in following their impulses, they 
have the fullest confidence in. their good estate. They say 
they cannot doubt their conversion* They felt so and so, and 
gave themselves up to their feelings, and gave much time and 
money to promote the cause of Christ. Now this is a deep delu- 
sion, and one of the most common in Christendom, or at least one 
of the most common that is to be fovind among what are called 
revival Christians. This class of deluded soxils do not see 
that they are, in such cases, govejmed by their feelings, and 
that if their feelings were changed, their conduct would be so, 
of course; that as soon as the excitement subsides, they will 
go back to their former v/ays, as a ttiing of course. Wlien the 
state of feeling that now controls them has given place to their 
former feelings, they will of course appear as they used to do. 
This is, in few words, the history of thousands of professors 
of religion. 

2. This has greatly stumbled the openly impenitent. Not 
knovang how to account for what they often witness of this kind 
among professors of religion, they are led to doubt v#iiether 
there is any such thing as ti-ue religion. 

Again: XDsany sinners have been deceived just in the vra.y I 
have pointed out, and have afterwards discovered that they had 
been deluded, but could not understand how. They have come to 
the conclusion that everybody is deluded, and that all profess- 
ors are as much deceived as they are. This leads them to reject 
and despise all religion. 

3. Some exorcises of impenitent sinners, and of which they 
are conscious, have been denied for fear of denying total 
depravity. Taey have been represented as necessarily hating 
God and all good men; and this hatred has been represented as a 
feeling of malice and enmity towards God. Many impenitent 
sinners are conscious of having no such feelings; but, on the 
contrary, they are conscious of having at times feelings of 
respect, veneration, awe, gratitude, and affection towards God 
and good men. To this class of sinners, it is a snare and a 
stumbling-block to tell them, and insist, that they only hate 
God, and Christians, and ministers, and revivals; and to repre- 
sent their moral depravity to be such, that they crave sin as 
they crave food, and that they necessarily have none but feelings 

THE PILGRIl^i 281 

of mortal enndty against God* Suoh representations either 
drive them into infidelity on i^he one hand, or to think them- 
selves Christians on the other* But those theologians vrtio hold 
the views of constitutional depravity of* which we have spoken, 
cannot, consistently with their theory, admit to th^se sinners 
the real truth, and then show them conclusively that in aljl . 
their feelings which they call good, and in all their yielding 
to be influenced by them, there is no virtue; that their desires 
and feelings have in themselves no moral character, and that 
when they yi^ld the, will to their control, it is only salfishxiesSf 

The thing needed is a philosophy and a theology -^that will 
admit and explain all the phenomena of expei^ience, and not deny 
human consciousness* A theology that denies human consoiousuess 
is oxily a curse an4 a* But such is the doctrine 
of universal constitutional moral depravityt ' 

It is frequently true, that the feelings of sinners become 
exceedingly rebellious and exasperated, even to the most intense 
opposition of feeling toward God, and Christ, and ministers, 
and revivals, and toward everything of good report. If this 
class of sinners are converted, they are very apt to suppose, 
and to represent all sinners as having just such feelings as 
they had* But this a mistake, for many sinners never had those 
feelings* Nevertheless, they are no less selfish and guilty 
than the class who have ^t he rebellious and blasphemous feelings 
which I have mentioned. This is what they need to know* They 
need to understand definitely what sin is, and what it is notj 
that sin is selfishness; that selfishness is the yielding of 
the will to the control of feeling, and that it matters not at 
all what the particular class of feelings is, if feelings con- 
trol the will, and not intelligence* Admit their good feelingSi 
as they call them, and tiiko pains to sht)W them, that these 
feelings are merely constitutional, find have in themselves no 
moral charnoter* 

4, The ideas of depravity and of regeneration, to which I 
have often alluded, are fraught with great mischief in another ' 
respect* Great nxmibers, it is to be feared, both of private 
professors of religion and of ministers, have mistal^en the class 
of feelings of which I have spoken, as common amgng certain 
impenitent sinners, for religion. They have heard the usual 
representations of the natural depravity of sinners, and also 
have hear-d cex'tain desires and feelings represented as religion* 
They are conscious of these desires and feelings, and also, 
sometimes, then they are very strong, of being influenced in 
their conduct by them* They assume, therefore, that they are 
regenerate, and elected, and heirs of salvation* These views 
lull them asleep. The philosophy and theology that misrepresent 
moral dejiravity and regeneration thus, must, if consistent, 
also misrepresent true religion; and oh I the many thousands that 
have mistaken the mere constitutional desires and feelings, and 
the selfish yielding of the will to their control, for txnie re- 
ligion, and have gone to the bar of God with a lie in their 
right hand;— (Continued page 286) 



About the time of Christ's appearance upon earthy 
there were two kinds of philosophy which prevailed 
among the civilized nations. One was the philosophy 
of the Greeks, adopted also by the Romans; and the 
other, that of the. orientals, which had a great number 
of votaries in Persia, Syria, Chaldea, Egypt, and even 
among the Jews. The former was distinguished by the 
siJT$)le title of PHILOSOPHY. The latter was honorred 
with the more pompous appellation of SCIENCE or KNOW- 
LEDGE, since those who embraced this latter sect pre- 
tended to be the restorers of the knowledge of God, 
which was lost in the world. The followers of both 
these systems, in consequence of vehement disputes 
and dissensions about several points, subdivided 
themselves into a variety of sects. It is, however, 
to be observed, that all the sects of the oriental 
philosophy deduced their various tenets from one fxmd- 
amental principle, which they held in common; whereas 
the Greeks were much divided even about the first 
principles of science. 

As we shall hav§ occasion hereafter to speak of 
the oriental philosophy, we shall confine ourselves 
here to the doctrines taught by the Grecian sages, 
and shall give some account of the various sects into 
which they were divided. 

Among the Grecian sects, there were some which 
declared openly against all religion; and others, who, 
though they acknowledged a deity, and admitted a re- 
ligion, yet cast a cloud over the truth, instead of 
exhibiting it in its genuine beauty and lustre. 

Of the former kind were tiie epicureans and acade- 
micis. The epictireans maintained, "that the world 
arose from chance; that the gods, whose existence ; 
did not dare to deny, neither did, nor could, extend 
their providential care to human affairs; that the 
soul was mortal} that PLEASURE was to be regarded as 


the ultimate^ end of inanj and that VlttTUE was neither 
worthy of esteem nor choice, but with a view to its 
attaininent." The academics asserted the impossi"bility 
of arriving at truth, and held it uncertain, "whether 
the gods existed or not; whether the soul was mortal 
or immortal J whether virtue were preferable to vice, 
or vice to virtue. '» These two sects, though they 
struck at the foundations of all religion, v/ere the 
most numerous of all" others at the birth of Christ, 
and were particularly encouraged by the liberality 
of the rich, and the protection of those in power. 

We observed in the preceding, section, that there • 
was another kind of philosophy, in which religion was 
adioitted, but which was, at the same time, deficient 
by the, obscurity it cast upon truth. Under the philo-i 
sophers of this class, may be reckoned the platonists, 
the stoics, and the followers of Aristotle, whose 
subtle disputations concerning God, religion, and the 
soci§il duties, v/ere of little solid use to mankind* 
The nature of God, as it is explained by iu?istotle, is 
something like the principle that gives motion to a 
machine^ it as a nature happy in the conteiiplation of 
itself J and entirely regardless, of human affair^; and 
such a divinity, who differs but little from the god 
of Epicurus, cannot reasonably be the object either of 
love, or fear. With respect to the doctrine of this 
philosopher concerning the human soul, it is uncertain, 
to say nor more, whether he believed its immortality 
or not. Vihat then could be expected from such a 
philosophy? could any thin:, solid and satisfactory, 
in favour of piety and virtue, be hoped for from a 
system which e eluded from the universe a divihe Pro- 
vidence, and insinuated the morta]-ity of the human 

The god of the stoics has somewhat more majesty, 
than the divinity of iU?istotlej nor is he represented 
by those philosophers as sicting above the starry 
heavens in a supine indolence^ and a perfect inatten- 
tion to the affairs of the universe. let he is 
described as a corporeal being, united to matter by a 
necessary connection, and subject to the determina- 


tions of an iramutable FATE, so that neither rewards 
nor punishments can properly proceed from him. The 
learned also Rtaow that, in the philosophy of this snct, 
the existence of the soul was consigned to a certain 
period of time. Now it is manifest, that these tenets 
remove, at once, the strongest motives to virtue, and 
the most powerful restraints upon vicej and, therefore, 
the stoical system may be considered as a body of 
specious and pompous doctrine, but, at the same time, 
as a body without nerves, or any principles of consist- 
ence and vigour. 

Plato is generally looked upon as superiour to all 
the other philosophers in wisdom; and this eminent rank 
does not seem to have been undeservedly conferred upon 
him. He taught that the universe was governed by a 
being, glorious in power and vdsdom, and possessed of 
a periect liberty and independence. He extended also 
the views of mortals beyond the grave, and showed them, 
in fut\arity, prospects adapted to excite their hopes, 
and to work upon their fears. His doctrine, however, 
beside the weakness of the foundations on which it 
rests, and the obscurity with wiiich it is often e^qpres- 
sed, has likewise many other considerable defects. It 
represents the Supreme Creator of the world as desti- 
tute of many perfections, and confined to a certain 
determinate portion of space. Its decisions, with re 
respect to the soul, and demons, are too much adapted 
to beget and nourish superstition. Nor will the moral 
philosophy of ELato appear v/orthy of such a high degree 
of admiration, if we attentively examine and compare 
together its various parts, and reduce them to their 

As then, in these different sects, there were many 
things maintained that were highly unreasonable and 
absurd; and as a contentious spirit of opposition and 
dispute prevailed among them all; certain men of true 
discernment, and of moderate characters. Were of 
opinion, that none of these sects were to be adhered 
to in all matters, but that it was rather wise to 
choose and extract out of each of them such tenets and 
doctrines as were good and reasonable, and to abandon 


and reject the rest. This gave rise to a new form of 
philosophy in Egypt, and principally at Alexandria, 
which was called the eclectic, whose founder, accord- 
ing to some, was Potamon, an Alexandrian, though this 
opinion is not without its difficulties. It appears 
manifestly from the testimony of Philo the Jew, who 
was himself one of this sect, that this philosophy 
was in a flourishing state at Alexandria, when our 
Saviour was upon the earth. The eclectics held Plato 
in the highest esteem, though they made no scruple to 
join with his doctrines, whatever they thought confer^ 
mable to reason in the tenets and opinions of the 
other philosophers. 

The attentive reader will easily conclude, from the 
short view that we have here given of the moserable 
state of the world at tlie birth of Christ, that man- 
kind, in this period of darkness and corruption, stood 
highly in need of some divine teacher to convey to the 
mind TRUE AMD CERTAIN PRINCIPLES of religion and wis- 
dom, and to re cal wandering mortals to the sublime pattis 
of piety and virtue. The consideration of this wretc- 
hed condition of mankind will be also singularly use- 
ful to those who are not sufficiently acquainted with 
the advantages, the comforts, and the support, which . 
the sublime doctrines of Christianity are so proper 
to administer in every state, relation, and circumsta- 
nce o^ life. A set of miserable and unthinlcing creatu- 
res treat with negligence, nay sometimes with contenpt, 
the religion of Jesus, not considering that they are 
indebted to it for all tlie good things which they so 
ungratefully enjoy.- liosheim's ii^cclesiastical History. 


PI3U1APS there is now a "shy solitary serious thought," in 
your heart abovrt beooruing a Christian. If you let it alone 
it nay fly aiway like a bird through a cage door left open and 
^ may never oome haol:» Or else a crowd of business cares or 
I plans, or perhaps a host of social invitations will flock in, 
and the good thought be smobhered to death. You have smotheiw 
ed just such blessed thoughts before. The thought in your 
heart is to beconie a Christian novr, and the great belle ring ' 
I *ut^ "^ow is the accepted time; behold now is the day of sa£- 
I vatxon*" No soul iwas ever yet saved, and no good deed ivas 
I ever done tomorrow«*r- Selected 


E7IDMCES (^ BBJBimu^im — {Continued from page 281. ) 
5, Jiixother great evil has arisen ofut of the false vieviB I 
hare been exposing ^ namelyi*- 

Ivlany true Christians have been rraioh stumbled and kept in 
bondage, and their comfort and their usefulness mach abridged, 
by finding themselves, from time to time, very languid and unp- 
f eelinga Supposing religion to consist in feeling, if at any 
time the sensibility becomes extousted, and their feelings sub-? 
side, they are immediately thrown into unbelief and bondage* 
Satan reproaches them for their want of feeling, and they have 
nothing to say, only to admit the truth of his accusations. 
Having a false philosophy of religion, they judge of the state 
of their hearts by the state of their feelings* They confound 
their hearts with their feelings, and are in almost constant 
perplexity to keep their hearts right, by vAioh they mean their 
feelings* in a state of great exoitanent. 

Again: they are not only sometimes languid, and have no 
pious feelings and desires, but at othertimes they are consoioua 
of classes of emotions *v*yhich they call sin* These they resist, 
but still blame themselves for having them in their hearts, aa 
they say« Thus they are brought into bondage again, although 
they are certain that these feelings are hated, and not at all 
indulged, by them* 

Cihp bow much all classes of persons need to have clearly 
defined ideas of what really constitutes sin and holinessl A 
false piiilosophy of the mind, expecially of the will, and of' 
moral depravity, has covered the world mth gross darkness on 
the subject of sin and holiness, of re<:^eneration, and of the 
evidences of regeneration^ until the time saints, on the one 
hand, are kept in a continual bondage to their false notions; 
and on the other, the church swarms mth unconverterl profess- 
ors, and is cursed with xntjiy self -deceived ministers. 



In the imagery of the Bible, Jesus Christ is the answer to 
every need. To the hungry He is Bread; to the thirsty He is . 
Water; to the sick He is Physician and Healing Balm; to the 
accused Ho is Advocate ^t court; to the condemned He brings 
pardon. He opens the prison to those t^o have already been 
incarcerated;; to tnose whose lives are wasted He gives beauty 
for ashesi^ He is tne Eose of Sharon for beauty, ths Lily of the 
Valley foa^ purity,* uhe !4orning Star for hope, the Lamb of God 
for atonement, a great Rook in a weary land and a shelter in 
the time of ^to3rm« i He is the Lion of the tribe of Judah for 
power, breaking erery chain and giving us victory again and 
again* He is moneys to .the poor. Wisdom to the ignorant, and 
Holiness to the defiled. And if there be a prayer for which 
no fitting word can be found, then Ho is the Answer to tliat 
prayer also, for He is the Desire of all the nations ♦-— Sel# 


Bail to the Lord's anpintedJ 

Great David's greater Soni 
Hail, in the time appointed. 

His reign on earth beguni 
He oca^nes to break oppression. 

To set the captive free; 
To take fm&y transgression. 

And rule in eqtdty* 

He oonsea -with succour speedy 

To those who suffer wongj 
To help the poor and needy, 

And bid the weak be strong; 
To give them songs for sighing. 

Their darkness turn to light; 
^i^ose souls, oondeimed and dyings 

Were precious in his sight* 

lings shaU fall down before him^ 

Jmd gold and incense bring; 
All nations shaU adore him, 

Hi0 praise all people sing* 
For he shall have dcrf-nion 

O'er river, sea, and shore. 
Far as the eagle's pinion. 

Or dove's light wing, can soar* , 

For him shall prayer tinceaaing* 

And daily vowb, ascend; 
His kingdom still increasing, 

A kingdom vdthout end: 
The mountain detTS . shall nourish 

A seed, in weakness sown, 
Vihose fruit shaU spread and flourishi 

And shake like Lebanon. 

O'er e-xrery foe victorious. 

He on his throne shall rest. 
From age to age more glorious, 

AH-blessing and all-bleat. 
The tide of time shall never 

His covenant remove; 
His name shall stand forever; 

That Name to us is Love* 

— James MontgciBery 

288 THE PILGfill^i 


The shortest of the four gospels, 16 chapters, was 
written by John aark, between the years 60 and 70 A,D* 
nark is thought, by some, to. have been the young man 
who fled naked on the night of Jesus' arrest. Later 
he became a follower of Peter, who gave- him most of 
the information he wrote.. Mark's gospel seems to have 
been vjritten primarily for Gentile converts rather 
than Jews, as Old Testament scriptures are seldom re- 
ferred to. 

The first chapter tells of John the Baptist's mis- 
sion, Jesus' baptism. His temptation by Satan in the 
wilderness for kO days, the beginnijig of Jesus' mini- 
stry; also Calling of disciples and doing miracles. 
From then on we read about xhe wonderfiil teachings of 
Jesus, the parables,, of many more miracles, including 
raising of the dead, casting out devils, Jesus walking 
on the sea, healing all manner of diseases, calling 
more disciples, and choosing 12 apostles. 

In the 3th chapter we leai^n of Peters confession 
and \diat it takes to be a follower of Jesus, The 9th 
chapter tells about, the transfiguration of Jesus and 
the witness of his Heavenly, i'ather, also more irdracles 
Jesus did, and the seriousness of offending those who 
believe in Jesus. In chapter 10 Jesus foretells his 
deatn and resurrection. t\Fext we read about the trium- 
phant entry of Jesus into Jerusalem and hov/ he purged 
the temple. In the remaining chapters Jesus foretells 
the destruction of the temple and. of his second comi,ng 
to earth, He is anointed by i^iary, the Lord's Supper is 
instituted, Jesjs is arrested, tried and crucified 
for the sins of the world. The last chapter tells of 
Jesus' resurrection and appearance to Plary iiagdalene; 
also to two belxeyers, and ttien to the eleven apostles, 
who he upbraidea for their unbelief. Afterward he 
commissioned tbem to preach the gospel in all the 
world to every creatxire and Xhen ascended up into 

— Joseph L. Cover, Star Route, Sonora, Calif.